Third Millinium Ministries

About IIIM
Third Millennium Ministries' mission is to

equip church leaders in their own lands by
creating a multimedia seminary curriculum
in five major languages in fifteen years.
Third Millennium Ministries (IIIM) is an Evangelical Christian parachurch ministry . We are a
non-profit corporation recognized by the IRS as a 501(c)(3) organization.
Historic Evangelical Doctrines
We believe that Scripture consists of the 39 books of the Old Testament and the 27 books of the
New Testament as originally inspired and given by the Holy Spirit. We believe that Scripture is
infallible, inerrant, and to be received, read, believed and obeyed as the written Word of God.
We believe Scripture reveals only one living and true God, who exists in the three persons of the
Godhead: the Father, the Son and the Holy Spirit. These three are one God, the same in
substance, equal in power and glory.
We believe in the full deity and full humanity of Jesus Christ, in his virgin birth, his sinless life,
his miracles, his substitutionary and atoning death, his bodily resurrection, his ascension to the
right hand of God the Father, his present rule over and intercession for the Church, and his
visible return in power and glory.
We believe in the present ministry of the Holy Spirit, whose work of regeneration is essential for
salvation. By the Spirits sanctifying power, which indwells all believers in Christ, we are
enabled to live godly lives of worship and service.
We believe in the bodily resurrection of every person for the final day of judgment before the
Lord Jesus Christ the lost unto eternal punishment and the saved unto eternal life.
Doctrinal Standards
A more complete statement of our doctrinal standards can be found in the Westminster
Confession of Faith together with its Larger and Shorter Catechisms.

Our goal is to provide Christian education to hundreds of thousands of pastors around the world
who lack sufficient training for ministry. We are meeting this goal by publishing and globally
distributing a free multilingual, multimedia, digital seminary curriculum in English, Arabic,
Chinese (Mandarin), Russian and Spanish. The curriculum is designed to be used in support of
existing schools, as well as by groups and individuals. It consists of three central elements:
graphic-driven videos, printed instruction and internet resources.
In order to accomplish our production goals, we have developed a highly cost-effective method
of producing high-quality multimedia video lessons. We strive to maintain quality not only in
production, but also in content. All our instructors are seminary professors, and our writers and
editors are theologically trained educators. All our translators are theologically astute native
speakers of their target languages.
In order to accomplish our distribution goals, we have forged strategic relations with many
different churches, denominations, agencies, missionaries, seminaries, Bible schools and other
groups. These relations have already resulted in the distribution of thousands of video lessons to
indigenous pastors and seminary students. IIIM websites also serve as avenues of distribution,
and provide additional materials to supplement our videos.
The Need
Millions of Pastors Lack Education
The Global Church is Growing Rapidly
A truly wonderful thing is happening in the world. The church is growing at an
astounding pace in Latin America, sub-Saharan Africa, the former Soviet Union and
Asia. In fact, by the year 2050 more than half of the worlds Christians will live in
Latin America and Africa.
U.S. government statistics estimate that there are already between 80 and 100 million Christians
in China, and that by the year 2025 Russia will rank among the worlds 10 largest Christians
countries. Beyond this, Christian minorities are growing throughout Muslim nations along the
Pacific Rim, such as Indonesia and Malaysia, as well as in other traditionally Muslim areas in
Africa and the Middle East.
Growth Exceeds Education
The problem is that church leaders in these regions have very little opportunity to learn the
Scriptures and sound theology. In many nations, high quality theological materials are scarce and
out of date. In many other nations they are not available at all.
Ralph Winter, the founding director of the U.S. Center for World Mission, estimates that there
are at least two million functioning pastors outside of North America who do not have access to
biblical and theological education.
In other words, where the church is growing most rapidly, there is the least opportunity for
adequate pastoral education.
Syncretism and Idolatry
Sadly, the absence of sufficient pastoral training in these areas often produces a syncretistic faith.
For example, in Africa traditional religions are often integrated into Christianity, resulting in
things like ancestor worship in the churchs weekly meetings. Although these pastors love the
Lord and mean well, they lack the basic doctrinal training to separate the truth of their new faith
from the lies of their former paganism.
Traditional Solutions are Insufficient
In the past, several important strategies have been employed to address this crisis. Not
uncommonly, key indigenous leaders have been brought to seminaries in the United States. But
more than 75% of them never return to their native countries.
Missionaries have also tried to educate native pastors. But they lack the tools, time and
manpower to be seminary professors as well. Further, they have no curriculum in the languages
of those they serve.
Short-term teaching sessions have been held by professors and pastors who travel to these parts
of the world, but these events can reach only a small portion of those who need training.
Traditional seminaries have been established in underprivileged nations. But indigenous leaders
are often too poor to pay the tuition, and many are prohibited from attending by government
restrictions. Existing indigenous seminaries also lack facilities and staff. Moreover, according to
recent estimates it would require 15 billion dollars per year ($15,000,000,000/year) to run
enough traditional seminaries to train the pastors of the world.
All of these strategies are important and should continue, but the crisis is far too great for
traditional solutions alone to solve. Third Millennium Ministries' works cooperatively with
traditional forms of education, but also seeks new ways of meeting this tremendous and urgent
need.

The Solution
A Globally Distributed, Free, Multilingual, Multimedia, Digital Seminary Curriculum
All Things to All Men
The apostle Paul wrote, "I have become all things to all men so that by all possible means I
might save some" (1 Cor. 9:22). Centuries later, the early Protestant Reformers followed Paul's
example by using the cutting-edge technology of the moveable-type printing press to spread the
gospel and to teach the ways of Christ.
Third Millennium Ministries seeks to follow the example of Paul and the Reformers by utilizing
modern technology and teaching devices to bring advanced Christian education to
underprivileged nations.
Globally Distributed
Third Millennium Ministries' curriculum is currently distributed in North, Central and South
America; Asia; Europe; Africa; Australia; and the Middle East. Further distribution avenues are
regularly sought and pursued. Third Millennium Ministries employs a variety of methods to
distribute materials.
y Materials are directly provided to end-users around the world.
y Materials are indirectly provided through individuals and organizations in the United States who
take the curriculum to other countries as a part of their mission efforts.
y DVD and VHS masters are provided to reliable individuals and organizations for duplication and
distribution in native lands.
y Radio and satellite broadcasts make the curriculum accessible in underdeveloped nations.
y Several IIIM websites offer materials in English, Russian, Spanish, Chinese, Arabic, and
Portuguese.
Free
The multimedia curriculum is distributed free of charge for overseas use in emerging and
underprivileged countries. Production and distribution are funded primarily (about 95%) by
donations from churches, foundations, businesses and individuals.
Multilingual
Third Millennium Ministries strives to produce theologically astute and culturally sensitive
translations. Our translators are native speakers in each of our five target languages: English,
Spanish, Russian, Mandarin (Chinese), and Arabic. All our translation teams include translators
who remain in their native cultural contexts. Voiceovers are done by native speakers with neutral
accents.
Third Millennium Ministries has field tested and distrubuted its curriculum all over the world.
All the reviews have been highly positive. To our knowledge, Third Millennium Ministries is the
only ministry producing and distributing accreditable seminary-level video courses for the
training of indigenous pastors in their native languages.
Multimedia
Adults learn more effectively through interactive, varied media. Audio-visual formats make
difficult concepts easier to understand, and enhance the usefulness of accompanying written
materials. Written materials aid memory and retention by providing additional ways for students
to interact with the concepts in the videos, and by helping students apply these concepts in new
ways.
Accordingly, Third Millennium Ministries' curriculum is built around video presentations, and is
supported by printed materials and internet resources.
Digital
Universal media formats and the internet make multimedia curricula extremely portable. Not
only can indigenous churches and leaders make continued independent use of multimedia
materials, but they can also copy and disseminate them with relative ease.
Third Millennium Ministries publishes its curriculum resources in a variety of formats, including
DVD, VCD, VHS, print, audio, websites, and electronic documents. VHS tapes are available in
multiple video formats, including NTSC, PAL, PAL-M and PAL-N.

FAQ
Do you have a question about Third Millennium? Take a look at what others have asked and
write us with any questions you may have about the ways we provide Biblical education for the
world, for free.
What kind of ministry is Third Millennium?
We are a non-profit corporation (501(c) 3) that produces, publishes and distributes a multimedia
seminary curriculum in multiple languages.
What is the mission of Third Millennium?
Our mission is to spread the Kingdom of God by providing a multimedia seminary curriculum to
Christian leaders in their own lands and languages at no cost to them.
Why the name Third Millennium?
In 2001 Christianity entered its third millennium after Christ. Along with this millennial change,
God has equipped the church with emerging technologies that must be used to spread
theKingdom of God in Christ. In the second millennium the moveable-type printing press was
instrumental to the spread of the Christian faith. Today, we are using technology such as digital
audio and video, DVD, broadband internet access, and direct satellite and cable broadcast to
build Gods kingdom.
Why is the mission of Third Millennium so important?
Why is the mission of Third Millennium so important? Today there are at least two million
pastors outside of North America who do not have access to sound theological education.
Equipping indigenous Christian leaders is crucial to the strength and growth of the Kingdom of
God.
Why hasnt this need been met sooner?
In the past, indigenous church leaders have been sent to study in western seminaries, but the vast
majority of them have not returned to their homelands. Missionaries typically do not have the
time to meet this great need. Establishing traditional seminaries in other nations has been limited
by lack of funding, as well as by government restrictions.
Why hasnt anyone else tried Third Millenniums solution?
Theological educators have been aware of the effectiveness of multimedia education for a long
time, but they have been hindered by the costs of multimedia production.
How is Third Millennium able to overcome the financial hindrances?
Third Millennium has developed highly cost-effective ways to produce multimedia courses.
Even low-end video production studios charge from $3,000 to $6,000 per minute of finished
product. But we average $275 per minute for our English multimedia curriculum and only $75
per minute for translated lesson.
Is Third Millennium evangelistic?
Yes. Third Millennium is fully committed to spreading the gospel of Christ to every person on
earth. We believe that one vital dimension of this goal is equipping church leaders throughout the
world with the ability to guide the church toward this end.
Why the five languages: English, Arabic, Chinese, Russian and Spanish?
These languages reach over 42% of earths population and represent the languages spoken where
the church is growing most rapidly. Sadly, Christian leaders throughout Africa, the Middle East,
Asia, the former Soviet Union, and Latin America have little to no opportunity to learn the
Scriptures and sound theology.
Why not other languages?
There is a great need for sound seminary curriculum in other languages. We are delighted that a
number of missionary organizations are currently translating our studies into French, Hindi, Farsi
(Iran), Mongolian, several African Arabic dialects, several dialects of India and Amharic
(Ethiopia).
Why do you refer to your materials as curriculum?
Third Millennium partners with well respected professors from a variety of seminaries to
produce the equivalent content of a seminary Master of Arts degree in our five targeted
languages.
Why do you refer to your curriculum as multimedia?
Our curriculum is produced primarily in the form of audio-visual presentations supported by
written materials including study guides. Video lessons are available on DVD and web
streaming, and the corresponding study guides can be accessed through our website.
Is Third Millenniums curriculum professionally produced and academically reliable in all
five languages?
Yes. All teachers featured by Third Millennium are professors who specialize in the subjects
they teach. Our staff is comprised of professionally trained theologians, writers, designers, audio
technicians and videographers. We recruit theologically educated translators, speakers and
language coordinators. Each lesson contains the same content in every language.
Where do I start with your curriculum?
The multimedia curriculum we have produced consists of introductory material that a typical
first-year seminary student would learn. You can begin anywhere in our curriculum.
Is Third Millennium a school? Are you accredited? Do you award degrees or certificates?
Third Millennium is not a school; we are a curriculum provider. Third Millennium is not seeking
accreditation. We do not award degrees or certificates. Yet, our curriculum is used by a number
of accredited schools.
We freely distribute our multimedia curriculum around the world. Our videos and study guides
are also available online free of charge. Moreover, we offer thousands of other free internet
resources including audio sermons, articles, books, and our Q&A Knowledgebase.
Are your materials actually free?
We freely distribute our multimedia curriculum around the world. Our videos and study guides
are also available online free of charge. Moreover, we offer thousands of other free internet
resources including audio sermons, articles, books, and our Q&A Knowledgebase.
Can I reproduce Third Millenniums video seminary curriculum?
Our curriculum is copyrighted in the United States and the European Union to protect against
abuse. Third Millennium contracts with qualified individuals and organizations to duplicate our
curriculum free of charge.
Is Third Millennium associated with other organizations?
Yes. We have forged a number of strategic relationships with Bible schools, seminaries,
churches, agencies and missionaries, both domestically and abroad. Much of the distribution and
use of our curriculum is through these strategic relationships.
Is Third Millennium a denominational ministry?
No. Third Millennium is not part of, nor governed by a particular denomination. Our president
and board members are under the authority of several denominations, but we seek to serve the
needs of the broader evangelical community.
What is the theological orientation of Third Millennium?
Most of our materials are compatible with a wide range of Protestant theologies. Our doctrinal
orientation is summarized in the Apostles Creed and we align ourselves with the doctrines of the
protestant reformation.
Does Third Millennium have a statement of faith or statement of doctrinal beliefs?
Yes, the doctrines we hold to are briefly summarized in our statement of faith. A more complete
statement of our doctrinal standards can be found in the Westminster Confession of Faith
together with its Larger and Shorter Catechisms.
Is Third Millennium non-profit?
More than you can imagine. We are a non-profit corporation recognized by the IRS as a
501(c)(3). Our executives receive modest incomes and we give away our curriculum to the
world. Third Millennium depends on the generous, tax-deductible contributions of churches,
foundations, businesses and individuals.
How is Third Millennium financially accountable?
Third Millennium is a member of the Evangelical Council for Financial Accountability.
Financial reports on our ministry are available from our office and from EFCA.
What is Richard Pratts role within Third Millennium?
Third Millennium is not Richard Pratts worldwide teaching ministry. He is one of the ministrys
founders, the ministrys current president, and one of many teachers of our curriculum. Richard
Pratt facilitates the teaching of other professors. He is also an adjunct professor at various
seminaries.
What information is available on Third Millenniums progress and effectiveness?
We are very concerned with the progress and effectiveness of our efforts. We constantly evaluate
our efforts to insure that we are moving forward. See our progress page for how many lessons we
have completed, and where they are used. It also offers web statistics. Our testimonials page
describes the effectiveness of our materials in the field. Please contact us for more details.

Teaching
Many pastors, missionaries and teachers regularly teach in places that could benefit from Third Millennium Ministries
curriculum. If you have an upcoming missions trip or teaching opportunity, consider helping your audience learn to use our
multimedia lessons.
There are a variety of ways you can do this:
y Watch the lessons yourself ahead of time, then present the lessons to your class in video format. Make sure to take study
guides for everyone in the class. Consider leaving behind a copy of the materials for their repeated use after you have left.
y In settings where video presentations are not possible, familiarize yourself with the video and complete your study guide. Then
use your completed study guide as a teaching outline. You may also want to provide study guides to your students. Consider
leaving behind a copy of the multimedia lessons and study guides for their future use, in the event that video presentations
should become possible for them.
y Introduce your students to the materials by showing them how to view the multimedia lessons and how to use the study
guides. Then provide them with materials for them to use on their own after you have left.
y If your trip or teaching opportunity qualifies under our reproduction policy make and distribute additional copies of our DVDs.
Also remind your students that they can make and distribute extra copies as well. Dont forget the study guides!
y Consider using more than one of the foregoing approaches. Present one series to the class, but leave additional series behind
for them to study on their own after you have left. Remember that Third Millennium Ministries provides free copies of our DVD
series for missions use. If your trip is to a location outside the United States, Western Europe and Australia, make sure to use
our request curriculum page to obtain a free copy of the lessons you will need. If your trip does not qualify for free materials,
or if you simply want to cover our cost in providing you with materials, please purchase the DVD series you need from
our eStore.

Teaching
Churches of Australia, he is sought after as a speaker and writer on many issues. He is the President of the association for the
largest parent-controlled Christian School in New South Wales.

THE PROBLEM
Teaching can be viewed as something so simple that one cannot understand why so many children do not learn. Or it can be
seen as something so complex and demanding that it is a wonder anybody succeeds in it at all. It could be seen as something
one can do just by courses with a certain title. Or it can be seen as a gift you either have or you do not have.
Each school of educational theory has its own definition of what teaching is. Yet there are certain things on which they all seem
to agree. Rationalism has largely triumphed in respect of the way in which men and women are trained to be teachers. They are
taught theoretical educational psychology and educational philosophy. The premise is that the empirical study of how children
function and learn will enable teachers to teach them the natural way. Similarly educational philosophy strives to create the
perfect rational analysis of education.
There is a story, which may be apocryphal but could well be true, about a Scottish university. There was a proposal to add a
department of Education to the Arts Faculty. This created strong opposition from some quarters within the faculty. They
insisted that a university was for theoretical study and should not become a mere college for teaching the techniques of
education. They were solemnly assured, however, that education as taught at the university level was a theoretical discipline
quite divorced from what goes on in the classroom. That could describe many tertiary courses in education. Teachers use very
little, if anything, of what they are taught in educational psychology or philosophy.
The reason for the practical uselessness of these subjects is obvious. Rationalism is wrong. You cannot start with rats in mazes
or salivating dogs and come to a complete understanding of a child. You cannot lock his stages of learning into a necessary
sequence on the model of the organism progressing from one stage of evolution to another, because the child is made in the
image of God. There is a measure of order and regularity in the childs behaviour and learning, for he is a creature. Yet the child
still retains the mystery of a person.
Thus it is not that it is wrong to seek by observation to understand children. It is that the reductionist and evolutionary
assumptions built into much educational psychology ruin it. The sort of observations that are useful are those made by good
teachers who have had years of experience. They are not the abstract and theoretical sort the rationalist wants.
Thus teachers are trained by receiving courses which are likely to be misguided and unlikely to be useful. Education
departments seem reluctant when it comes to curriculum matters to admit that the various approaches current are mere
reflections of competing philosophical schools. That reluctance can be traced back to another factor. There is strong scepticism
in the general community about philosophy. The various schools have been at work for hundreds of years and have not been
able to solve the problems of man. To admit that a certain curriculum approach was an application of romanticism would not
be likely to commend it. Hence teachers are either told that a certain approach is the quintessence of education wisdom and all
who do not use it are ignoramuses, or they are confronted with the competing array and told to take a little bit of each. Both
approaches leave the teacher without adequate basis for judgment.
Yet for all this, the educational establishment strives hard to create a mystique about education. It knows that there is strong
public disillusionment with education. Education competes for the increasingly tight financial resources of governments. If
teaching is something anybody can do without special and formal training, then the status of those who have been trained
formally is diminished and the status of those who train them is also diminished. Against this threat Education has to be
promoted as an esoteric discipline which requires special training.
This is not an argument against the training of teachers. It is simply to point out that much which goes by that name is useless.
If the teacher thinks such a course has made him an expert he is doubly confused.
In Christian schools the problem is more often a recognition that teacher training has proved very deficient. The problem is
then to know what one should put in its place. There are a number of simple things which can be done.

EXPLAIN
A fundamental role of the teacher is to explain. This might seem self-evident but it is important to realize that the schools of
educational method so far considered de-emphasize, or even oppose, explaining. The rationalist does so because he believes
the correct arrangement of material will make explanation unnecessary. Furthermore, the rationalist is generally enamoured of
his theoretical jargon. He does not want to break his jargon down, explain and simplify it. He simply wants the pupil to learn his
system. The romanticist does not want the teacher to explain lest he impose adult categories on the child. The follower of
Dewey wants the child to discover it for himself so the teacher is not encouraged to explain.
Further, teachers have generally been taught at a crucial point of their preparation by people who use fairly technical and
abstract language. The tertiary lecturer is generally using a very different style from that which a teacher needs to use. Hence
the teachers have lacked models for an explanatory role.
When a teacher has himself been taught at school by a method which did not involve explanation, then there are additional
consequences. Once more the teacher is lacking a model. Teaching methods which do not involve explaining can lead to a good
student having an intuitive feel of the material without that material being known and fully understood. When that student
later becomes a teacher he may have trouble giving an explanation of material he himself does not fully understand. He will
expect his pupils to learn as he did, by intuition without the material being explained.
Explaining involves breaking the material down into small steps. Many children who are said not to be able to grasp a certain
concept, can do so if they are taught in small stages and if various parts of the problem are isolated and taught sequentially.
Learning by discovery tends to present a complex situation to a child, trusting in the childs ability to recognize the significant
elements of that complex. Children often find that very hard to do. Explaining is the art of selecting the parts of the problem
and making sure each is understood before proceeding to the next. As the childs ability grows, the elements being selected
naturally become larger.
One can break the material down, simply because there is order in the creation. Once again it needs to be stressed that we do
not see order as the rationalist does. It is not an exhaustive theoretical order. Nevertheless there is regularity. It needs to be
stressed also that many teachers have come through a romanticist training with very strong bias against analysis. Therefore this
approach may be strange to many teachers.
Explaining also involves illustration. The classic example of this is Scripture. In this matter the church can be of aid to the
teachers. Good preaching and teaching in the church generally involves illustration. If the teacher sees a model in the church it
may help to compensate for the lack of models in his own education.
Rationalism, being abstract and theoretical, is generally averse to illustration. Further, the rationalist, believing truth to be self-
evident, does not see the need for illustration. Teachers who have come out of such an environment must give time to thinking
of illustrations, comparisons, stories, demonstrations and such like, to get the point across. Later it will come more naturally.
Explaining involves repetition. Repetition is important for fixing something in the mind and making it available for instant recall.
It is also necessary for the child who does not learn quickly. Once again we must have compassion for the pupil who has
problems. That child will often learn provided something is repeated. Of course attention has to be given to making the
repetition interesting and purposeful. If the teacher sees no point in repetition he will convey that to the class and they will see
it as boring. If the teacher sees purpose in it and works at it, then the reaction of the child will be different.
The extension of repetition is memorization. You only memorize what you think is so important that you want it perfectly at
your fingertips. The romanticist will, of course, claim that nothing is worth memorizing because nothing the adult tells the child
has lasting worth. In the strong bias against memorization in todays education we see something of the strength of
romanticism.
There is an important side-effect of memorization. It develops the ability to memorize. Certain professions, for example
engineering, where it is useful to retain formulae in the memory rather than consult a book on the job, are now finding a
problem. Engineers, who have come through an education opposed to memorization, have great trouble in memorizing what is
desirable. Another consequence is inability to memorize Scripture.
The loss of ability to memorize affects the tests that schools can give children. If the child lacks the ability to absorb and
remember information, then testing is very difficult. Often schools try to compensate for this by reducing the material to be
tested. For example, instead of a years material the test may be applied to a months material. This, however, affects
curriculum. Courses which require time to build concepts or information tend to disappear and to be replaced by more
packaged, less conceptual courses. That is an educational loss. The child finds it then much more difficult to cope with major
examinations at high school or tertiary level.

MOTIVATE
Children need to be motivated to work at learning. For learning necessitates work. It can be difficult, discouraging work. The
prime motivation is that God requires it of us. The teacher needs to keep this fact before the child. State schools are forced to
seek for alternative motivations. They tend to use self-centred reasons. They will argue that a child should do well at school in
order to make money later. Or they will try to use rewards to encourage learning. In a subsidiary way these things may enter
into a Christian motivation. We may say a child needs to learn in order to make money, but the money is to support others as
well, for example the family and the needy. And we are to use our money that way because God tells us to do so. Ultimately it
comes back to our responsibility to God out of gratitude for what he has done for us.
The use of rewards as a motivation is a debated subject. Some schools give material rewards. Others give psychological
rewards, for example, commendation. Others again give prestige for academic accomplishment. Against this there are those
who are against giving any reward lest children work for the wrong reason.
The Book of Ecclesiastes is relevant for this issue. Ecclesiastes also speaks to an issue which is quite common amongst students.
Some students cannot complete their work because they must have it perfect. Ecclesiastes points out the futility of the human
search for final perfection and final accomplishment. Yet it also has another message. A man is to see good in his labour (2:24).
Ecclesiastes is dealing with the practical equivalent of the debate between rationalism and romanticism that was considered
earlier. The perfectionist wants to have the perfection and finality of God. He is not willing to accept creaturely limitations. A
reaction to the failure of this attempt is to say that there is no point whatsoever in work. But to work is undoubtedly beneficial
to both man and child. We all gain from a sense of accomplishment and achievement. We need to see good in our labour. So
the child needs to be commended for the work he has done. He needs that sense of satisfaction. Since he is a child and has
trouble gauging the standard of his own work, he needs the teacher to commend work that has been done well.
Behaviourism has distorted the whole issue of rewards. The behaviourist sees man as an animal. An animal responds to
immediate material rewards. Hence man is seen as responding in a similar way. Given mans material needs, and in particular
his sinful cravings, he will often work for material rewards. However, the behaviourist ignores all the other aspects of mans
character. He does not see that man, made in the image of the Creator, needs to work at something and to accomplish
something. The behaviourist will stress the material reward and ignore the satisfaction of work accomplished. Generally
speaking the most needed reward is the praise and encouragement of a respected and loved teacher or parent. Schools which
substitute material rewards for this show a lack of understanding of children.
Related to this issue is the question whether childrens work should be marked and whether that mark should be divulged to
the children. A romanticist will reject marking out of hand. Some Christians are opposed to the divulging of marks on the
ground that it tends to breed sinful pride and competition. That is certainly a valid concern. They also make the point that
children who do not perform well academically may be discouraged, even though they have done well in other, perhaps more
important, areas. To give marks for work can tend to the elevation of particular skills to the detriment of others.
These are valid points. Yet we need to be careful of falling into the reverse trap. A school which selects certain pupils to
represent it in a sporting competition has done the same thing as marking, for it has recognized that these particular children
have outstanding ability in that area.
Paul, in a context where he is talking about the different abilities God has given to the church, points out the need to have a
proper and sound assessment of our own abilities. We are not to over-rate them (Romans 12:3). This is an area in which we all
struggle and children struggle also. We need to help them to realize that there are tasks at which they excel, and tasks which
they find troublesome. A teacher must learn to appreciate the child who has abilities that he or she lacks. To the extent that
marking gives a child help in assessing how he is doing, it can be defended. We have to be alert to the problems of pride,
competition, and discouragement which may result. Where a child has done well, he needs the extra reinforcement of personal
commendation. Where he has done poorly he needs help either to accept lack of ability in that area or to work harder.
Marking can also help the child, and especially the parent, to assess the childs progress towards the goal of school education.
The school is not an independent entity. It must communicate with the parents and often does so by issuing periodical reports
on behaviour, ability, and success or otherwise.
The discussion of the problems that come with marking reinforces a point made earlier. The rewards of behaviourist systems
cannot take such problems into account. The personal commendation can be slanted to deal with these problems, whereas
tangible rewards or elevation to some higher stage of work cannot perform the same service.

A MODEL
All the time a teacher is teaching he is under examination. His character is analysed. His fairness is examined. His
inconsistencies are probed. That is why teaching is such a test of character. The teacher gives orders and sets tasks. Those
under orders will react to any hint of hypocrisy.
As far as curriculum is concerned, there is a very important sense in which the teacher is a model. There is strong pressure on
Christians to live as though Christianity is practically irrelevant. As far as schooling is concerned this shows itself in a clear
separation between secular academic content and Scripture. The teacher has to be the model of one who has striven and
laboured to interpret all his work and effort from a biblical point of view. If he has not completely succeeded, that is not a
problem. We are not perfect. If it is not obvious that he is working to the limit of his powers, there is a great problem. For he is
teaching the children by example that Christianity and academic disciplines can be separated.
Many Christian educators on the tertiary level may be opposed to Christian schooling and committed to the state school
system. Others are consciously or unconsciously worried by charges that the Christian school system is educationally inferior.
They see the state school system as the standard. Thus they are basically committed to the state system. That means being tied
to a curriculum and educational methodology that is not Christian.
Yet people at large know that there is to be something different about the Christian in education. If it cannot be curriculum or
methodology, then what is it? They seek the answer in the realm of personal relationships. They say that a Christian teacher of
children should be outstandingly loving and kind. That is certainly true, but it is only part of the story. Such love and kindness
should characterize every believer. It is not the distinguishing mark of teaching. It is not the sole thing that separates the
Christian and the non-Christian teacher. The content of instruction must also be different. The methodology must be consistent
with biblical teaching. The example the teacher should set has to be an example which applies to every aspect of life, public and
private.

DISCIPLINE
The area of discipline represents a major problem for teachers. We must remember that we are influenced by the approaches
of non-Christian educational systems. We need to think through our Christian basis for what we do.
First we must keep clear the distinction between the results of sin and sin itself. For example, if a child is blind, then his being
blind has some connection with sin. He lives in a fallen world. Yet he may not be personally responsible for his blindness. We
could not hold him responsible if there was something he did not learn because he was blind.
Similarly there are many other physical causes of failure to learn. We cannot hold a child responsible or punish a child for them.
Nevertheless not all failures to learn are due to some physical problem over which the child has no control. They may be due to
something for which the child is accountable, as, for example, failing to study when told to do so.
Horror stories are sometimes told about schools in former days, as, for example, the caning of children who failed a test. The
problem here is that the distinction has not been made between failure due to circumstances beyond the childs control and
failure due to disobedience.
In practice, when it comes to school performance, it may be very difficult to assess the causes. Is the child to blame or not? A
child with physical problems is often indulged and so will have behaviour problems as well. Conversely a child may discover that
he escapes work by pretending to have a problem. Often the problems are so intertwined that it takes considerable skill to
distinguish them.
In practice, the areas where a teacher needs to exercise various forms of discipline are not so much failure in academic work as
in the practices or attitudes which cause that failure. Or it may be practices which occur at school time but are unrelated to
schooling. One thinks here of problems that arise in the playgrounds. Basically, evil practices can be described as disobedience
either directly to the commandments of God or indirectly to those in legitimate authority under God.
Non-Christian educational systems are facing the consequence of destroying the moral basis of parental authority. They are
faced with very serious moral and behaviour problems. Yet they do not believe there is any absolute right or wrong. They are
forced to define sin as anti-social or inappropriate behaviour. They attempt various behaviour modification techniques and yet
the crucial factor is lacking, namely, the knowledge and conviction as to the differences between right and wrong.
Discipline must start with the teachers conviction that certain behaviour is wrong. If the teacher is not sure of that he will not
discipline effectively. He will discipline to his own convenience and the children will sense his inconsistencies. Further, he
cannot give an adequate explanation to the children of his standards of discipline.
If we start with Scripture then we see that Scripture not only tells us what is right and wrong. It also shows variation in
punishments. That is not to say we can learn from Scripture what should be the punishment for a particular misdemeanour on
the part of a child. Yet we should not treat every sin as of equal gravity.
This point is made to temper and put in perspective important biblical instruction. The Book of Proverbs sees corporal
punishment as appropriate for the child (13:24; 22:15; 23:13, 14). To respond to each misdemeanour with the same physical
punishment is to ignore the gradation in the seriousness of sin found in Scripture. On the other hand, to see physical
punishment as the very last resort, never to be used except in some rare and extreme circumstance, is not taking Proverbs
seriously. Each school needs to come to some sort of consistency in its disciplinary practices. It is worth considering policies in
which clear disobedience or wrong to others receives corporal punishment. The problem caused by a policy in which corporal
punishment is tried only after everything else has been tried and has failed, is that serious sins are not treated with the remedy
Scripture recommends.
The strong opposition to corporal punishment today comes from several factors. One is the belief in the fundamental goodness
of the child. Obviously if the child is good, punishment is quite inappropriate. Another factor has already been mentioned: the
misuse of punishment as a universal reaction to failure.
The whole subject of discipline has been confused by behaviourism. Behaviourism has no real moral basis. It treats man as an
animal whose behaviour is to be modified by suitable punishments. The punishment is thus not adapted to the seriousness of
the sin. One practical result of behaviourist schemes of behaviour modification is often a descent into the trivial and the
ridiculous. A whole series of trivial punishments is set up that endlessly postpone the moment of effective discipline. Because
man is seen as basically an animal there is no incentive to give a reason for him to change. He is to be changed purely by
graduated punishments.
Far better is the biblical way: reasoned rebuke with the reason coming from Gods Word, supported where needed by corporal
punishment.

THE TEACHERS PERSONAL STRUGGLE
Many of a teachers problems are not with curriculum or methodology. They are with himself. That is not to say that all failure
in teaching is due to a teacher having personal problems. Curriculum and methodology play a part. Teachers are also often
confronted with the consequences of the system which was described earlier. They find themselves undergoing an academic
course of teacher instruction without knowing whether they have the aptitude to be a teacher. Sometimes teachers have
problems simply because they are following the wrong profession. To face that fact is not failure.
Furthermore, personal problems may mar the teaching of a person who is definitely gifted. One of the problems of the
academic approach to teacher training is that it conveys an idea that the teacher who has completed the course is an expert.
He has passed the examinations; he must be expert! This attitude is particularly inculcated because of the need to bolster the
position of the teacher in a system which is usurping the rights of parents. The teacher has to think of himself in that way to
justify his authority. Once a teacher sees himself after this fashion, it is very hard to admit that he still needs to learn.
At this point, and with all the other personal problems a teacher faces, his Christian maturity is put to the test. As Proverbs once
again points out, the way to wisdom is to desire and long for it (4:7; 2:3ff). The person who thinks that he possesses wisdom to
the full does not seek for extra wisdom. But he who is truly taught of the Lord recognizes his need for understanding and
growth. This work is largely about curriculum. Hence the aspect of the fitness of teachers may easily be minimized. That arises
from the concentration of this work; not from what really applies in the school situation. No curriculum will avail if the teacher
is not personally appropriate. Further, we should not merely look for some bare and minimal Christian profession in teachers.
We should also look for understanding and a clear desire to grow in the things of the Lord. Unless that is there, the teacher will
not survive the personal struggles of the classroom. He may do an acceptable job on casual impressions, but the children will
lack the personal stimulus of one grappling with problems and overcoming them in the Lords strength.
Further, he may reject a genuinely Christian curriculum as requiring too much work and as being too different from what is
fashionable in contemporary education. The person who is growing does not avoid work and is not desirous of comfortable
conformity to the world.
Amongst serious personal difficulties in teachers we need to face the following:
a) Lack of Personal Organization and Discipline
Teaching requires organization. The material of lessons must be prepared. The teacher must be punctual. Now obviously there
are degrees. One should not go to extremes and have phobias about a single pencil out of place. People with such phobias do
not succeed as teachers because their attempt to organize the material world around them is a substitute for being unable to
deal with people. Some people come to teaching with a stronger bent for organization than others. Some people tend to be
tidier than others. Yet the real question is not what the teachers study looks like at home. It is whether he is well organized in
respect of work in school.
The students will react to the inconsistencies they see in a teacher. If they are expected to be punctual, they are scornful if a
teacher is unpunctual. If their work is expected to be completed at a certain time, they are irritable when it is not returned
corrected at a certain time.
At the outset a teacher finds this very hard. He has no stock of prepared work. That is quite understandable. All that can
reasonably be expected is that progress is being made. The second year should show a marked improvement on the first.
Sometimes circumstances of a personal nature can intrude into a teachers preparation and marking. That cannot be avoided.
Difficulties arise even in a teachers life. Depending on the age of the children, some brief explanation of them may help the
situation. One late arrival of the teacher may well be explained, but if we are perpetually late for our appointments, then our
excuses wear thin. If we occasionally run late we feel that the person we have troubled deserves an apology and explanation.
Let us remember that children are people deserving similar courtesy.
The sort of curriculum that is developed in this book puts a particular strain on the teachers organizational gifts. Curricula in
which children supposedly teach themselves are less demanding.
Some organization is required initially to have materials for children to work on. Sometimes this comes pre-packaged for the
teacher. Where the teacher is actually teaching it is much more difficult. The teacher has to prepare to introduce and explain.
He has to do so in such a way that the class as a whole can understand. And he needs materials prepared on which students can
practise concepts and skills.
Lack of organization is also a problem in a teachers use of his holiday time. One of the community perceptions of teachers is
that they have many more holidays than anybody else. If they genuinely do, then they will often meet with trouble in teaching.
A typical situation is that a teacher begins his first year with very little material prepared. That is not his fault. It is largely the
fault of his training. Hence, if he is conscientious, he works night and day just to keep up with the class. By the time the holidays
come, he rightly feels he has earned a good rest. However, if he uses all such rest-periods as holidays he will find himself in a
somewhat unprepared state at the beginning of the next year. Thus the next year will also be taxing. So a cycle develops of
overwork at some stages of the year and exhaustion at others. It also intensifies any existing tendencies to do things in a rush at
the last moment.
To be an effective teacher, and to have time available for family and other responsibilities, the teacher needs long-term
organization. School holidays cater for preparation for the future as well as for recreation.
b) Stagnation
The problems of teachers are very real at the start of their career. Yet after some years a reasonably competent teacher builds
a store of materials and experience. What then? There is a danger of stagnation. As one looks at the Christian school movement
as a whole, in its many decades of existence, there is relatively little available in the way of good, genuinely Christian curriculum
material. And yet one knows that there are experienced teachers everywhere at work who have the ability to write curricula.
There are many causes for the lack. Not all blame should be placed on teachers. Often they are caught in a system which
pictures the tertiary person as the expert in curriculum matters. Hence their problem is one of confidence. Or they may receive
no encouragement from others around them since the other experienced teachers or parents who should encourage are in the
same problem or consumed by school administrative burdens.
Nevertheless some of the lack must be due to stagnation. The teacher has found non-Christian materials that are nottoo
offensive in his eyes. Or he is using pre-packaged material that is superficially Christian. As long as he can get by with such
material, what incentive does he have to go deeper or to attempt to develop his own materials? A secondary consequence is
that the lack of teachers interested in such materials is a disincentive to publishers to market them.
c) Lack of Authority
One teacher walks into a classroom. Without his saying a word, hush descends and the children eagerly turn their minds to
learning. Another teacher enters the same classroom. By dint of great effort he obtains some measure of control. For all his
control the class throughout the lesson seems more likely to burst into open revolt than to learn.
What is it? What is that mysterious something that some teachers obviously seem to have and others lack? We can call it a
charisma or a gift and yet it can be developed. Even a very good teacher may not have been so obviously good at the beginning.
There is no one secret. Doubtless it is partly connected to personality. Yet we can say some things about it. Determination is a
major part. The good teacher is determined that the child must and shall learn. The rebellious and mischievous child senses that
if he resists then he will be opposing all the power, forces, and energy the teacher can command.
It is not merely determination. Tyrants have that, yet they are poor teachers. It is also selflessness. The determination is for the
good of the child, not just for the teachers good. A good teacher tends to be an open and generous person.
Can such qualities be nurtured and developed? Determination is much related to conviction. A true conviction is founded on a
confidence in Scripture. Teachers with a clear sense of what is right and wrong have a much easier task with discipline. They
must possess the determination to succeed as a teacher. If one sees that as his responsibility to God, then it gives him extra
incentive. It helps overcome one of the crucial problems of teachers: fear of public exposure. Teaching involves a projection of
oneself. As much as an actor on the stage, a teacher projects himself into the public arena. Many teachers find such a
projection hard to accomplish. Their style is withdrawn and tentative.
If a man walks down the street shouting and talking very loudly, we note him as having a problem. He is trying to draw
attention to himself. If there is a fire and he walks down the street calling out the warning in a subdued and tentative voice, we
would also say he has a problem. An extrovert is a bad teacher if his extroversion is selfishly motivated. His concern is himself
and not the children. An introvert may also be a bad teacher if the introversion has a selfish motivation. He is then refusing to
project his personality for fear of exposure to ridicule and embarrassment.
Many of the other problems we have considered tardiness, disorganization, etc. stem from a basic selfishness in the
teacher. Other priorities, especially those which are personal, are more important in his eyes.
Here we meet with spiritual problems. The answer lies in placing responsibility to God and concern for the children above
oneself. That can only come when the fact of Gods unselfishness in giving his Son for us has taken control of us.

THE TEXTBOOK TEACHER
Few cooks today prepare everything starting from the most basic ingredients. There may be a few who start with wheat and
grind their own flour, make their own bread, tomato sauce, and so on. Most make use to a greater or lesser extent of pre-
prepared materials. At the other extreme to the cook who starts with his own wheat is the one who simply heats frozen dinners
bought in the supermarket.
Similarly teachers vary in the extent to which they rely upon prepared and textbook material. Some do little more teaching than
telling the child the starting page in the textbook. Others may do more teaching but have allowed the textbook to shape the
curriculum, rather than using textbooks as they fit into the curriculum.
One can sympathize with the teachers reliance on the textbook, especially when he is inexperienced. Many teachers in
Christian schools teach multiple-grade classes. That increases the preparation time and organizational demands. In order to
survive, a teacher may feel it necessary to rely upon textbooks, at least for part of the course.
The problems of textbook reliance are connected to the lack of good Christian texts but they go further. The textbook easily
becomes a substitute for teaching given by the teacher himself. Then the classroom lacks the personality and interest that is
provided by a living teacher in interaction with the class. A textbook may reinforce a teacher but a textbook cannot replace a
teacher. There is also the problem mentioned earlier of a lack of incentive for people to produce Christian texts. If the Christian
school teachers have become dependent upon the existing non-Christian or superficially Christian texts, what incentive is there
to produce Christian texts of good quality?
Given the demands upon teachers it is unreasonable to expect them to teach without textbooks. However, one would hope to
see a lessening of the dependence as the teacher becomes more experienced. We require such independent teachers for the
sort of curriculum which is recommended in this book. It is a curriculum for which texts do not presently exist. Teachers
dependent upon textbooks will naturally be dismayed at that prospect. If we are to develop really Christian curricula then we
must become the masters of the textbooks, using them where possible and yet controlling the course. Otherwise there will
never be thoroughly Christian curricula.

THE IMPERATIVE OF GROWTH
We cannot pretend that the task of being a Christian teacher is an easy one. Nobody starts as a mature, wise, and experienced
teacher. Even experienced teachers, if they are not stagnant, are constantly re-evaluating what they are doing, and adjusting it.
To expect instant perfection is unreasonable and discouraging. What we should be expecting is growth. The teacher is like the
child. The child needs to see evidence that he is learning, that he is making progress. So the teacher for his own encouragement
needs to know that he has matured. A teacher with that encouragement projects to the class the example and the enthusiasm
of one who is also a learner.
(This article is taken from his book, The Christian School, pp. 61-76. Another book from his pen, The Sufficiency of Scripture, is
also published by the Banner of Truth Trust.) Dr Noel Weeks, born at Grafton, Australia, was Senior Lecturer in History at the
University of Sydney. His broad background includes the degrees of B.Sc. (Honours in Zoology) from the University of New
England, B.D. and Th.M. from Westminster Theological Seminary, and Ph.D. (Mediterranean Studies) from Brandeis University,
Massachusetts. A member of the Reformed
Credit Hours
A typical credit hour in an accredited seminary consists of at least 10 classroom hours. Classroom hours, in turn, commonly
consist of instruction, discussion, testing, breaks, etc.
Jcnbms B&T, M, L, Training Center using the Third Millennium Ministries curriculum is designed to replace these classroom
instruction hours with video instruction that is roughly equivalent to the real-time instruction offered over the course of a
semeseter in a typical classroom.
Because our videos are tightly scripted, each video hour contains approximately two to three times the content of an average
live classroom hour. Thus, schools implementing the curriculum may determine to offer additional credit, or to require less
work outside the classroom.
Degree Equivalent
The curriculum is designed to be completed and implemented in three stages: a 27-credit certificate, a 54-credit M.A, and a
67.5-credit academic M.Div. core. It includes courses in Old Testament, New Testament, theology, practical theology,
and church history.
This content is suitable to a biblical studies degree, but it can also serve as the basis for a theological studies degree. The M.Div.
academic core is designed to be augmented with practicum courses and labs by local schools to create three-year Master of
Divinity program. Educational institutions may also choose to incorporate individual series into their own courses, or to
incorporate individual courses into their own curriculum.
The curriculum is designed for use by accredited institutions. All featured teachers are seminary professors from fully
accredited seminaries. The total multimedia hours are sufficient to qualify for the credit listed. For use in accredited settings,
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multimedia lessons outline and facilitate assignments and discussions.

Building Biblical Theology
What is Biblical Theology?
Lesson 1 from the series Building Biblical Theology
Study Guide
Contents page
Outline An outline of the lesson, including the time code on the DVD at
which each section begins. 2
Notes A template that provides: the lesson outline; key notes, quotations and
summaries from the lesson; and space for writing additional notes 3
Review Questions Questions on the basic content of the lesson, and space for
writing answers; suitable for written assignments and tests. 21
Application Questions Questions relating the content of the lesson to
Christian living, theology and ministry; suitable for group discussions, written
assignments and tests. 27
How to use this lesson and study guide
Before you watch the lesson
o Preparation Complete any recommended readings.
o Schedule breaks Review the outline and the time codes to determine where to
begin and end your viewing session. IIIM lessons are densely packed with
information, so you may want to schedule breaks. Breaks should be scheduled at
major divisions in the outline.
While you are watching the lesson
o Notes Use the Notes section to follow the lesson and to take additional notes.
Many of the main ideas are already summarized in the notes, but make sure to
supplement these with your own notes. You should also add supporting details
that will help you remember, describe and defend the main ideas.
o Pause/replay portions of the lesson You may find it helpful to pause or
replay the video at certain points in order to write additional notes, review
difficult concepts, or discuss points of interest.
After you watch the lesson
o Review Questions Answer review questions in the space provided. Review
questions should be completed individually rather than in a group.
o Application Questions Application questions are appropriate for written
assignments or as topics for group discussions. For written assignments, it is
recommended that answers not exceed one page in length.Series: Building Biblical Theology
Lesson 1: What is Biblical Theology?
2010 by Third Millennium Ministries (www.thirdmill.org)
2
Outline
I. Introduction (0:27)
II. Orientation (2:15)
A. Historical Analysis (5:24)
B. Acts of God (7:32)
C. Theological Reflection (11:57)
1. Factual Historical Analysis (12:46)
2. Theological Historical Analysis (13:36)
III. Historical Developments (15:44)
A. Cultural Changes (16:19)
B. Theological Response (19:44)
1. Critical (21:07)
2. Evangelical (28:28)
IV. History and Revelation (38:32)
A. Act and Word (39:40)
1. Act Revelation (40:11)
2. Word Revelation (45:04)
3. Interconnections (51:30)
B. Contours (59:54)
1. Goal (1:00:42)
2. Rising and Falling (1:06:15)
3. Organic (1:10:45)
V. Conclusion (1:21:45)3
Series: Building Biblical Theology
Notes
I. Introduction
Biblical Theology explores how our faith grew throughout the history of the Bible.
II. Orientation
Theologians have used the term biblical theology in a variety of ways:
Broad sense true to the content of the Bible
Narrow sense not only conforms to the content of the Bible, but also to the priorities
of Scripture
Definition Biblical theology is theological reflection drawn from the historical analysis of
acts of God reported in Scripture.Notes
4
A. Historical Analysis
To understand historical analysis, we need to review some broad perspectives:
Literary analysis a literary portrait designed to influence readers in
particular ways.
Historical analysis a window to history, exploring historical events lying
behind the Bible.
Thematic analysis a mirror that reflects our interest and questions
Systematic theology builds primarily on thematic analysis.
Biblical theology approaches the Scriptures primarily with historical analysis. Notes
5
B. Acts of God
What the Bible teaches about acts of God in history:
Use of means God works through various parts of creation.
Without means God intervenes directly without using any normal means.
Above means God takes something ordinary and makes it greater.
Against means God causes things to occur in ways that are contrary to the
normal operations of creation.
Biblical theologians focus mainly on extraordinary acts of God.Notes
6
C. Theological Reflection
Theological reflection is based on historical analysis of the acts of God in Scripture.
1. Factual Historical Analysis
How the events recorded in Scripture fit within the larger environment of the
ancient Near East.
2. Theological Historical Analysis
Biblical theologians are interested in the theological significance of the acts of
God reported in Scripture.
A theological matter is anything that:
Refers directly to God (theology proper)
Describes other subjects in relation to God Notes
7
III.Developments
A. Cultural Changes
Biblical Theology is a response to cultural shifts that can be traced back to the
Enlightenment of the 17
th
century.
Biblical theology is a Christian response to modern historicism: the belief that history
holds the key for understanding ourselves and the world around us.
Georg Wilhelm Friedrich Hegel (1770-1831)
o Proposed that every aspect of reality is caught up in logical patterns of
historical progress.
Historicism rose to prominence for many reasons:
Archaeology
Geology
Biology
Nearly every academic disciplineNotes
8
B. Theological Response
Historicism has had countless effects on modern Christian theology, particularly
biblical theology.
Theologians have either:
embraced historicism in ways that compromised essential Christian beliefs, or
incorporated historicism in ways that upheld and enhanced the Christian faith.
1. Critical
Critical biblical theology: biblical theology that rejects biblical authority
a. Early Stages
Johann Gabler distinguished two basic theological endeavors:
Biblical theology: describes the teachings of the Bible within its own
ancient historical context.
Dogmatic or systematic theology: determines what Christians should
believe in the modern world through rational reflection on science and
religion. Notes
9
Gabler believed that Christians should believe only those parts of the Bible
that pass the standards of modern rational and scientific analysis.
b. Recent Developments
Critical scholars have rejected many portions of the Scriptures as erroneous,
pious fiction or even outright fraud.
Critical biblical theologians began to:
Look at the Scripture as expressions of ancient religious sentiments
presented as historical claims
Explore how these ancient religious feelings and experiences might be
useful to modern Christians.
G. Ernest Write: Biblical theology [is] the confessional recital of the acts of
God in a particular history, together with the emphasis drawn therefrom.Notes
10
German theologians distinctions:
Historia
o Events in Scripture that could be validated by modern scientific
research.
Heilsgeschischte
o Redemptive history: confessional recital of events found in the Bible
o Salvation history: expression of religious sentiments in the form of
history telling
2. Evangelical
Evangelical Christians continue to affirm the unquestionable authority of
Scripture.
Modern historicism has had significant effects on the ways that evangelicals
approach the Scriptures.Notes
11
a. Early stages
Charles Hodge (1797-1878)
Distinguished biblical theology from systematics in the introduction to his
Systematic Theology:
Biblical theology the study of the facts of Scripture
Systematic theologytakes the facts discerned in biblical theology and
arranges them in relation to each other
Hodge taught that Christians are obligated to base systematic theology on the
findings of biblical theology.
Benjamin B. Warfield (1851-1921)
Made significant contributions to the evangelical concept of biblical theology:
Systematic theology should not be a concatenation (logical organization)
of disconnected theological statements found in the Bible.
There is not just one way theology is organized in the Scriptures. Notes
12
The task of the truest systematics was to combine the theological
systems of Scripture into a unified whole.
b. Recent Developments
Geerhardus Vos (1862-1949)
built on the work of Hodge and Warfield, but also turned the discipline in
new directions
agreed with Hodge and Warfield that biblical theology:
o discovers the teaching of Scripture
o gives authoritative guidance to systematic theology
o discerns various theologies in the Bible that must be brought
together into a unified whole
differed from his precursors:
o Argued that various theologies of Scripture had a common focus on
the history of redemption
o Biblical theology focuses on the ways biblical writers reflect on
historyNotes
13
IV. History and Revelation
Biblical theology concentrates on history as the unifying thread of all Scripture.
A. Act and Word
Divine revelation is both act and word.
1. Act Revelation
The Bible often speaks of God revealing himself in his actions.
Psalm 98:2-3
Act revelation appears throughout the Bible.
The shift toward act revelation has important effects on Christian theology:
Theology proper (concept of God himself)
o Systematic theology (traditional)defines God abstractly in terms of
his eternal, abiding attributes
o Biblical theologyconcerned with concrete actions of God in historyNotes
14
2. Word Revelation
Biblical theologians affirm the need for word revelationverbal revelation
from God.
Ambiguous Significance
The ambiguity of events in Scripture makes word revelation necessary.
Examples:
o Ezra 3: 10-12
o Mark 3:22-23
Radial Significance
Events in Scripture are radial in their significance, like a stone dropped
into a pond.Notes
15
God revealed through word revelation the most important significances he
wanted his people to understand.
3. Interconnections
Prospective: words that precede the events they explain
o Exodus 3:7-8 (proximate)
o Isaiah 9:6-7 (distant)
Simultaneous: words that are given the same time as the events they
explain
o Exodus 19:18-21Notes
16
Retrospective: words that come after the events they explain
o Exodus 20:2-3 (proximate)
o Genesis 1:27 (distant)
B. Contours
One task of biblical theology is to discern patterns and contours among numerous
events.
1. Goal
God moved history toward many immediate goals.
The ultimate goal: to bring God immeasurable glory (Romans 11:36)Notes
17
The goal of all history: the establishment of Gods kingdom on earth
The Scriptures focus especially on events that are at the center of Gods
ultimate purpose.
2. Rising and Falling
God has moved history toward the goal of his glorious kingdom in waves of
act and word revelation.
Low pointstimes of diminished divine act and word revelation
o 1 Samuel 3:1
o Between the TestamentsNotes
18
High pointswhen Gods act and word revelation surged forward
o The ministry of Samuel
o John the Baptist and Christs first coming
Surges of divine actions and words are particularly important in biblical
theology.
3. Organic
Biblical theology has stressed the organic nature of history in Scripture.
Organic: the history of the Bible is like a growing organism whose
growth cannot be broken into separate pieces.Notes
19
Biblical theologians see the seeds of New Testament revelation in the initial
stages of the Bible and then trace how these seeds grew.
Illustration: Christ
Became incarnate and lived as the only perfectly righteous human
being
Death, resurrection and ascension secured redemption for his people
Will return and rule victoriously
What God accomplished in Christ was actually initiated as a small seed in the
opening chapters of Genesis:
Image of God (Genesis 1) Incarnation and life (Christ)
Fall into sin (Genesis 2) Death and resurrection (Christ)
Victory over evil (Genesis 3) Victorious return (Christ)Notes
20
There are many stages of growth between the opening chapters of Genesis and
the New Testament.
V. Conclusion21
Review Questions
1. Explain what is meant by historical analysis.
2. What does the Bible teach about the acts of God in history?Review Questions
22
3. How do the different theological reflection tendencies of factual historical analysis and
theological historical analysis go hand in hand, and how are their main concerns different?
4. What cultural changes took place in the 17
th
century that led to the formal discipline of
biblical theology?Review Questions
23
5. In what way does critical biblical theology use the Scriptures for contemporary theology?
6. Why have modern Christians come to approach the Scriptures through biblical theology?Review Questions
24
7. How do evangelical biblical theologians understand the relationship between history and
revelation?
8. Define and describe act revelation. Defend it using the scriptures.Review Questions
25
9. Define and describe word revelation. Why is word revelation essential?
10. In what ways are act and word revelation associated with each other in biblical theology?Review Questions
26
11. Why do we speak of biblical history as the process by which God will be ultimaely glorified
by extending his kingdom to the ends of the earth?
12. How are the different stages of history connected to each other and why does biblical
theology stress the organic nature of history in Scripture?27
Lesson 1: What is Biblical Theology
Application Questions
1. How can understanding Biblical theology help us write a sermon or teach a Bible study?
2. What type of analysis (historical, literary, or thematic) do you do most often?
3. How can your study of Scripture improve if you develop abilities in other types of
analysis?
4. This lesson argues that Scripture does not just report Gods acts in history but gives
theological significance to those acts. To what extent can we give theological
significance to events that happen in everyday lives?
5. What challenges to the reliability of biblical history do you face in your own ministry?
How can you respond to those challenges?
6. How can understanding the difference between act and word revelation help us interpret
the Bible better?
7. How should the ultimate goal of bringing God immeasurable glory by establishing
Gods kingdom on earth affect the way we live our lives and do ministry?
8. How can we learn from the low points and high points of biblical history?
9. How can understanding the organic growth of revelation help us in applying the Bible to
our own ministries?
10. What is the most significant insight you have learned from this study?

Teaching
On 07.30.11, In Ethics, Philosophy, Practical Theology
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Reformed Perspectives Magazine, Volume 9, Number 7, February 11 to February 17, 2007
Teaching
This article is taken from his book, The Christian School, pp. 61-76. Another book from his pen,
The Sufficiency of Scripture, is also published by the Banner of Truth Trust.
by Noel Weeks
Dr Noel Weeks, born at Grafton, Australia, was Senior Lecturer in History at the University of
Sydney. His broad background includes the degrees of B.Sc. (Honours in Zoology) from the
University of New England, B.D. and Th.M. from Westminster Theological Seminary, and Ph.D.
(Mediterranean Studies) from Brandeis University, Massachusetts. A member of the Reformed
Churches of Australia, he is sought after as a speaker and writer on many issues. He is the
President of the association for the largest parent-controlled Christian School in New South
Wales.

THE PROBLEM
Teaching can be viewed as something so simple that one cannot understand why so many
children do not learn. Or it can be seen as something so complex and demanding that it is a
wonder anybody succeeds in it at all. It could be seen as something one can do just by courses
with a certain title. Or it can be seen as a gift you either have or you do not have.
Each school of educational theory has its own definition of what teaching is. Yet there are certain
things on which they all seem to agree. Rationalism has largely triumphed in respect of the way
in which men and women are trained to be teachers. They are taught theoretical educational
psychology and educational philosophy. The premise is that the empirical study of how children
function and learn will enable teachers to teach them the natural way. Similarly educational
philosophy strives to create the perfect rational analysis of education.
There is a story, which may be apocryphal but could well be true, about a Scottish university.
There was a proposal to add a department of Education to the Arts Faculty. This created strong
opposition from some quarters within the faculty. They insisted that a university was for
theoretical study and should not become a mere college for teaching the techniques of education.
They were solemnly assured, however, that education as taught at the university level was a
theoretical discipline quite divorced from what goes on in the classroom. That could describe
many tertiary courses in education. Teachers use very little, if anything, of what they are taught
in educational psychology or philosophy.
The reason for the practical uselessness of these subjects is obvious. Rationalism is wrong. You
cannot start with rats in mazes or salivating dogs and come to a complete understanding of a
child. You cannot lock his stages of learning into a necessary sequence on the model of the
organism progressing from one stage of evolution to another, because the child is made in the
image of God. There is a measure of order and regularity in the childs behaviour and learning,
for he is a creature. Yet the child still retains the mystery of a person.
Thus it is not that it is wrong to seek by observation to understand children. It is that the
reductionist and evolutionary assumptions built into much educational psychology ruin it. The
sort of observations that are useful are those made by good teachers who have had years of
experience. They are not the abstract and theoretical sort the rationalist wants.
Thus teachers are trained by receiving courses which are likely to be misguided and unlikely to
be useful. Education departments seem reluctant when it comes to curriculum matters to admit
that the various approaches current are mere reflections of competing philosophical schools. That
reluctance can be traced back to another factor. There is strong scepticism in the general
community about philosophy. The various schools have been at work for hundreds of years and
have not been able to solve the problems of man. To admit that a certain curriculum approach
was an application of romanticism would not be likely to commend it. Hence teachers are either
told that a certain approach is the quintessence of education wisdom and all who do not use it are
ignoramuses, or they are confronted with the competing array and told to take a little bit of each.
Both approaches leave the teacher without adequate basis for judgment.
Yet for all this, the educational establishment strives hard to create a mystique about education.
It knows that there is strong public disillusionment with education. Education competes for the
increasingly tight financial resources of governments. If teaching is something anybody can do
without special and formal training, then the status of those who have been trained formally is
diminished and the status of those who train them is also diminished. Against this threat
Education has to be promoted as an esoteric discipline which requires special training.
This is not an argument against the training of teachers. It is simply to point out that much which
goes by that name is useless. If the teacher thinks such a course has made him an expert he is
doubly confused.
In Christian schools the problem is more often a recognition that teacher training has proved very
deficient. The problem is then to know what one should put in its place. There are a number of
simple things which can be done.

EXPLAIN
A fundamental role of the teacher is to explain. This might seem self-evident but it is important
to realize that the schools of educational method so far considered de-emphasize, or even oppose,
explaining. The rationalist does so because he believes the correct arrangement of material will
make explanation unnecessary. Furthermore, the rationalist is generally enamoured of his
theoretical jargon. He does not want to break his jargon down, explain and simplify it. He simply
wants the pupil to learn his system. The romanticist does not want the teacher to explain lest he
impose adult categories on the child. The follower of Dewey wants the child to discover it for
himself so the teacher is not encouraged to explain.
Further, teachers have generally been taught at a crucial point of their preparation by people who
use fairly technical and abstract language. The tertiary lecturer is generally using a very different
style from that which a teacher needs to use. Hence the teachers have lacked models for an
explanatory role.
When a teacher has himself been taught at school by a method which did not involve
explanation, then there are additional consequences. Once more the teacher is lacking a model.
Teaching methods which do not involve explaining can lead to a good student having an intuitive
feel of the material without that material being known and fully understood. When that student
later becomes a teacher he may have trouble giving an explanation of material he himself does
not fully understand. He will expect his pupils to learn as he did, by intuition without the
material being explained.
Explaining involves breaking the material down into small steps. Many children who are said not
to be able to grasp a certain concept, can do so if they are taught in small stages and if various
parts of the problem are isolated and taught sequentially. Learning by discovery tends to present
a complex situation to a child, trusting in the childs ability to recognize the significant elements
of that complex. Children often find that very hard to do. Explaining is the art of selecting the
parts of the problem and making sure each is understood before proceeding to the next. As the
childs ability grows, the elements being selected naturally become larger.
One can break the material down, simply because there is order in the creation. Once again it
needs to be stressed that we do not see order as the rationalist does. It is not an exhaustive
theoretical order. Nevertheless there is regularity. It needs to be stressed also that many teachers
have come through a romanticist training with very strong bias against analysis. Therefore this
approach may be strange to many teachers.
Explaining also involves illustration. The classic example of this is Scripture. In this matter the
church can be of aid to the teachers. Good preaching and teaching in the church generally
involves illustration. If the teacher sees a model in the church it may help to compensate for the
lack of models in his own education.
Rationalism, being abstract and theoretical, is generally averse to illustration. Further, the
rationalist, believing truth to be self-evident, does not see the need for illustration. Teachers who
have come out of such an environment must give time to thinking of illustrations, comparisons,
stories, demonstrations and such like, to get the point across. Later it will come more naturally.
Explaining involves repetition. Repetition is important for fixing something in the mind and
making it available for instant recall. It is also necessary for the child who does not learn quickly.
Once again we must have compassion for the pupil who has problems. That child will often learn
provided something is repeated. Of course attention has to be given to making the repetition
interesting and purposeful. If the teacher sees no point in repetition he will convey that to the
class and they will see it as boring. If the teacher sees purpose in it and works at it, then the
reaction of the child will be different.
The extension of repetition is memorization. You only memorize what you think is so important
that you want it perfectly at your fingertips. The romanticist will, of course, claim that nothing is
worth memorizing because nothing the adult tells the child has lasting worth. In the strong bias
against memorization in todays education we see something of the strength of romanticism.
There is an important side-effect of memorization. It develops the ability to memorize. Certain
professions, for example engineering, where it is useful to retain formulae in the memory rather
than consult a book on the job, are now finding a problem. Engineers, who have come through an
education opposed to memorization, have great trouble in memorizing what is desirable. Another
consequence is inability to memorize Scripture.
The loss of ability to memorize affects the tests that schools can give children. If the child lacks
the ability to absorb and remember information, then testing is very difficult. Often schools try to
compensate for this by reducing the material to be tested. For example, instead of a years
material the test may be applied to a months material. This, however, affects curriculum.
Courses which require time to build concepts or information tend to disappear and to be replaced
by more packaged, less conceptual courses. That is an educational loss. The child finds it then
much more difficult to cope with major examinations at high school or tertiary level.

MOTIVATE
Children need to be motivated to work at learning. For learning necessitates work. It can be
difficult, discouraging work. The prime motivation is that God requires it of us. The teacher
needs to keep this fact before the child. State schools are forced to seek for alternative
motivations. They tend to use self-centred reasons. They will argue that a child should do well at
school in order to make money later. Or they will try to use rewards to encourage learning. In a
subsidiary way these things may enter into a Christian motivation. We may say a child needs to
learn in order to make money, but the money is to support others as well, for example the family
and the needy. And we are to use our money that way because God tells us to do so. Ultimately it
comes back to our responsibility to God out of gratitude for what he has done for us.
The use of rewards as a motivation is a debated subject. Some schools give material rewards.
Others give psychological rewards, for example, commendation. Others again give prestige for
academic accomplishment. Against this there are those who are against giving any reward lest
children work for the wrong reason.
The Book of Ecclesiastes is relevant for this issue. Ecclesiastes also speaks to an issue which is
quite common amongst students. Some students cannot complete their work because they must
have it perfect. Ecclesiastes points out the futility of the human search for final perfection and
final accomplishment. Yet it also has another message. A man is to see good in his labour (2:24).
Ecclesiastes is dealing with the practical equivalent of the debate between rationalism and
romanticism that was considered earlier. The perfectionist wants to have the perfection and
finality of God. He is not willing to accept creaturely limitations. A reaction to the failure of this
attempt is to say that there is no point whatsoever in work. But to work is undoubtedly beneficial
to both man and child. We all gain from a sense of accomplishment and achievement. We need
to see good in our labour. So the child needs to be commended for the work he has done. He
needs that sense of satisfaction. Since he is a child and has trouble gauging the standard of his
own work, he needs the teacher to commend work that has been done well.
Behaviourism has distorted the whole issue of rewards. The behaviourist sees man as an animal.
An animal responds to immediate material rewards. Hence man is seen as responding in a similar
way. Given mans material needs, and in particular his sinful cravings, he will often work for
material rewards. However, the behaviourist ignores all the other aspects of mans character. He
does not see that man, made in the image of the Creator, needs to work at something and to
accomplish something. The behaviourist will stress the material reward and ignore the
satisfaction of work accomplished. Generally speaking the most needed reward is the praise and
encouragement of a respected and loved teacher or parent. Schools which substitute material
rewards for this show a lack of understanding of children.
Related to this issue is the question whether childrens work should be marked and whether that
mark should be divulged to the children. A romanticist will reject marking out of hand. Some
Christians are opposed to the divulging of marks on the ground that it tends to breed sinful pride
and competition. That is certainly a valid concern. They also make the point that children who do
not perform well academically may be discouraged, even though they have done well in other,
perhaps more important, areas. To give marks for work can tend to the elevation of particular
skills to the detriment of others.
These are valid points. Yet we need to be careful of falling into the reverse trap. A school which
selects certain pupils to represent it in a sporting competition has done the same thing as
marking, for it has recognized that these particular children have outstanding ability in that area.
Paul, in a context where he is talking about the different abilities God has given to the church,
points out the need to have a proper and sound assessment of our own abilities. We are not to
over-rate them (Romans 12:3). This is an area in which we all struggle and children struggle
also. We need to help them to realize that there are tasks at which they excel, and tasks which
they find troublesome. A teacher must learn to appreciate the child who has abilities that he or
she lacks. To the extent that marking gives a child help in assessing how he is doing, it can be
defended. We have to be alert to the problems of pride, competition, and discouragement which
may result. Where a child has done well, he needs the extra reinforcement of personal
commendation. Where he has done poorly he needs help either to accept lack of ability in that
area or to work harder.
Marking can also help the child, and especially the parent, to assess the childs progress towards
the goal of school education. The school is not an independent entity. It must communicate with
the parents and often does so by issuing periodical reports on behaviour, ability, and success or
otherwise.
The discussion of the problems that come with marking reinforces a point made earlier. The
rewards of behaviourist systems cannot take such problems into account. The personal
commendation can be slanted to deal with these problems, whereas tangible rewards or elevation
to some higher stage of work cannot perform the same service.

A MODEL
All the time a teacher is teaching he is under examination. His character is analysed. His fairness
is examined. His inconsistencies are probed. That is why teaching is such a test of character. The
teacher gives orders and sets tasks. Those under orders will react to any hint of hypocrisy.
As far as curriculum is concerned, there is a very important sense in which the teacher is a
model. There is strong pressure on Christians to live as though Christianity is practically
irrelevant. As far as schooling is concerned this shows itself in a clear separation between secular
academic content and Scripture. The teacher has to be the model of one who has striven and
laboured to interpret all his work and effort from a biblical point of view. If he has not
completely succeeded, that is not a problem. We are not perfect. If it is not obvious that he is
working to the limit of his powers, there is a great problem. For he is teaching the children by
example that Christianity and academic disciplines can be separated.
Many Christian educators on the tertiary level may be opposed to Christian schooling and
committed to the state school system. Others are consciously or unconsciously worried by
charges that the Christian school system is educationally inferior. They see the state school
system as the standard. Thus they are basically committed to the state system. That means being
tied to a curriculum and educational methodology that is not Christian.
Yet people at large know that there is to be something different about the Christian in education.
If it cannot be curriculum or methodology, then what is it? They seek the answer in the realm of
personal relationships. They say that a Christian teacher of children should be outstandingly
loving and kind. That is certainly true, but it is only part of the story. Such love and kindness
should characterize every believer. It is not the distinguishing mark of teaching. It is not the sole
thing that separates the Christian and the non-Christian teacher. The content of instruction must
also be different. The methodology must be consistent with biblical teaching. The example the
teacher should set has to be an example which applies to every aspect of life, public and private.

DISCIPLINE
The area of discipline represents a major problem for teachers. We must remember that we are
influenced by the approaches of non-Christian educational systems. We need to think through
our Christian basis for what we do.
First we must keep clear the distinction between the results of sin and sin itself. For example, if a
child is blind, then his being blind has some connection with sin. He lives in a fallen world. Yet
he may not be personally responsible for his blindness. We could not hold him responsible if
there was something he did not learn because he was blind.
Similarly there are many other physical causes of failure to learn. We cannot hold a child
responsible or punish a child for them. Nevertheless not all failures to learn are due to some
physical problem over which the child has no control. They may be due to something for which
the child is accountable, as, for example, failing to study when told to do so.
Horror stories are sometimes told about schools in former days, as, for example, the caning of
children who failed a test. The problem here is that the distinction has not been made between
failure due to circumstances beyond the childs control and failure due to disobedience.
In practice, when it comes to school performance, it may be very difficult to assess the causes. Is
the child to blame or not? A child with physical problems is often indulged and so will have
behaviour problems as well. Conversely a child may discover that he escapes work by pretending
to have a problem. Often the problems are so intertwined that it takes considerable skill to
distinguish them.
In practice, the areas where a teacher needs to exercise various forms of discipline are not so
much failure in academic work as in the practices or attitudes which cause that failure. Or it may
be practices which occur at school time but are unrelated to schooling. One thinks here of
problems that arise in the playgrounds. Basically, evil practices can be described as disobedience
either directly to the commandments of God or indirectly to those in legitimate authority under
God.
Non-Christian educational systems are facing the consequence of destroying the moral basis of
parental authority. They are faced with very serious moral and behaviour problems. Yet they do
not believe there is any absolute right or wrong. They are forced to define sin as anti-social or
inappropriate behaviour. They attempt various behaviour modification techniques and yet the
crucial factor is lacking, namely, the knowledge and conviction as to the differences between
right and wrong.
Discipline must start with the teachers conviction that certain behaviour is wrong. If the teacher
is not sure of that he will not discipline effectively. He will discipline to his own convenience
and the children will sense his inconsistencies. Further, he cannot give an adequate explanation
to the children of his standards of discipline.
If we start with Scripture then we see that Scripture not only tells us what is right and wrong. It
also shows variation in punishments. That is not to say we can learn from Scripture what should
be the punishment for a particular misdemeanour on the part of a child. Yet we should not treat
every sin as of equal gravity.
This point is made to temper and put in perspective important biblical instruction. The Book of
Proverbs sees corporal punishment as appropriate for the child (13:24; 22:15; 23:13, 14). To
respond to each misdemeanour with the same physical punishment is to ignore the gradation in
the seriousness of sin found in Scripture. On the other hand, to see physical punishment as the
very last resort, never to be used except in some rare and extreme circumstance, is not taking
Proverbs seriously. Each school needs to come to some sort of consistency in its disciplinary
practices. It is worth considering policies in which clear disobedience or wrong to others receives
corporal punishment. The problem caused by a policy in which corporal punishment is tried only
after everything else has been tried and has failed, is that serious sins are not treated with the
remedy Scripture recommends.
The strong opposition to corporal punishment today comes from several factors. One is the belief
in the fundamental goodness of the child. Obviously if the child is good, punishment is quite
inappropriate. Another factor has already been mentioned: the misuse of punishment as a
universal reaction to failure.
The whole subject of discipline has been confused by behaviourism. Behaviourism has no real
moral basis. It treats man as an animal whose behaviour is to be modified by suitable
punishments. The punishment is thus not adapted to the seriousness of the sin. One practical
result of behaviourist schemes of behaviour modification is often a descent into the trivial and
the ridiculous. A whole series of trivial punishments is set up that endlessly postpone the
moment of effective discipline. Because man is seen as basically an animal there is no incentive
to give a reason for him to change. He is to be changed purely by graduated punishments.
Far better is the biblical way: reasoned rebuke with the reason coming from Gods Word,
supported where needed by corporal punishment.

THE TEACHERS PERSONAL STRUGGLE
Many of a teachers problems are not with curriculum or methodology. They are with himself.
That is not to say that all failure in teaching is due to a teacher having personal problems.
Curriculum and methodology play a part. Teachers are also often confronted with the
consequences of the system which was described earlier. They find themselves undergoing an
academic course of teacher instruction without knowing whether they have the aptitude to be a
teacher. Sometimes teachers have problems simply because they are following the wrong
profession. To face that fact is not failure.
Furthermore, personal problems may mar the teaching of a person who is definitely gifted. One
of the problems of the academic approach to teacher training is that it conveys an idea that the
teacher who has completed the course is an expert. He has passed the examinations; he must be
expert! This attitude is particularly inculcated because of the need to bolster the position of the
teacher in a system which is usurping the rights of parents. The teacher has to think of himself in
that way to justify his authority. Once a teacher sees himself after this fashion, it is very hard to
admit that he still needs to learn.
At this point, and with all the other personal problems a teacher faces, his Christian maturity is
put to the test. As Proverbs once again points out, the way to wisdom is to desire and long for it
(4:7; 2:3ff). The person who thinks that he possesses wisdom to the full does not seek for extra
wisdom. But he who is truly taught of the Lord recognizes his need for understanding and
growth. This work is largely about curriculum. Hence the aspect of the fitness of teachers may
easily be minimized. That arises from the concentration of this work; not from what really
applies in the school situation. No curriculum will avail if the teacher is not personally
appropriate. Further, we should not merely look for some bare and minimal Christian profession
in teachers. We should also look for understanding and a clear desire to grow in the things of the
Lord. Unless that is there, the teacher will not survive the personal struggles of the classroom. He
may do an acceptable job on casual impressions, but the children will lack the personal stimulus
of one grappling with problems and overcoming them in the Lords strength.
Further, he may reject a genuinely Christian curriculum as requiring too much work and as being
too different from what is fashionable in contemporary education. The person who is growing
does not avoid work and is not desirous of comfortable conformity to the world.
Amongst serious personal difficulties in teachers we need to face the following:
a) Lack of Personal Organization and Discipline
Teaching requires organization. The material of lessons must be prepared. The teacher must be
punctual. Now obviously there are degrees. One should not go to extremes and have phobias
about a single pencil out of place. People with such phobias do not succeed as teachers because
their attempt to organize the material world around them is a substitute for being unable to deal
with people. Some people come to teaching with a stronger bent for organization than others.
Some people tend to be tidier than others. Yet the real question is not what the teachers study
looks like at home. It is whether he is well organized in respect of work in school.
The students will react to the inconsistencies they see in a teacher. If they are expected to be
punctual, they are scornful if a teacher is unpunctual. If their work is expected to be completed at
a certain time, they are irritable when it is not returned corrected at a certain time.
At the outset a teacher finds this very hard. He has no stock of prepared work. That is quite
understandable. All that can reasonably be expected is that progress is being made. The second
year should show a marked improvement on the first.
Sometimes circumstances of a personal nature can intrude into a teachers preparation and
marking. That cannot be avoided. Difficulties arise even in a teachers life. Depending on the age
of the children, some brief explanation of them may help the situation. One late arrival of the
teacher may well be explained, but if we are perpetually late for our appointments, then our
excuses wear thin. If we occasionally run late we feel that the person we have troubled deserves
an apology and explanation. Let us remember that children are people deserving similar
courtesy.
The sort of curriculum that is developed in this book puts a particular strain on the teachers
organizational gifts. Curricula in which children supposedly teach themselves are less
demanding.
Some organization is required initially to have materials for children to work on. Sometimes this
comes pre-packaged for the teacher. Where the teacher is actually teaching it is much more
difficult. The teacher has to prepare to introduce and explain. He has to do so in such a way that
the class as a whole can understand. And he needs materials prepared on which students can
practise concepts and skills.
Lack of organization is also a problem in a teachers use of his holiday time. One of the
community perceptions of teachers is that they have many more holidays than anybody else. If
they genuinely do, then they will often meet with trouble in teaching. A typical situation is that a
teacher begins his first year with very little material prepared. That is not his fault. It is largely
the fault of his training. Hence, if he is conscientious, he works night and day just to keep up
with the class. By the time the holidays come, he rightly feels he has earned a good rest.
However, if he uses all such rest-periods as holidays he will find himself in a somewhat
unprepared state at the beginning of the next year. Thus the next year will also be taxing. So a
cycle develops of overwork at some stages of the year and exhaustion at others. It also intensifies
any existing tendencies to do things in a rush at the last moment.
To be an effective teacher, and to have time available for family and other responsibilities, the
teacher needs long-term organization. School holidays cater for preparation for the future as well
as for recreation.
b) Stagnation
The problems of teachers are very real at the start of their career. Yet after some years a
reasonably competent teacher builds a store of materials and experience. What then? There is a
danger of stagnation. As one looks at the Christian school movement as a whole, in its many
decades of existence, there is relatively little available in the way of good, genuinely Christian
curriculum material. And yet one knows that there are experienced teachers everywhere at work
who have the ability to write curricula.
There are many causes for the lack. Not all blame should be placed on teachers. Often they are
caught in a system which pictures the tertiary person as the expert in curriculum matters. Hence
their problem is one of confidence. Or they may receive no encouragement from others around
them since the other experienced teachers or parents who should encourage are in the same
problem or consumed by school administrative burdens.
Nevertheless some of the lack must be due to stagnation. The teacher has found non-Christian
materials that are nottoo offensive in his eyes. Or he is using pre-packaged material that is
superficially Christian. As long as he can get by with such material, what incentive does he have
to go deeper or to attempt to develop his own materials? A secondary consequence is that the
lack of teachers interested in such materials is a disincentive to publishers to market them.
c) Lack of Authority
One teacher walks into a classroom. Without his saying a word, hush descends and the children
eagerly turn their minds to learning. Another teacher enters the same classroom. By dint of great
effort he obtains some measure of control. For all his control the class throughout the lesson
seems more likely to burst into open revolt than to learn.
What is it? What is that mysterious something that some teachers obviously seem to have and
others lack? We can call it a charisma or a gift and yet it can be developed. Even a very good
teacher may not have been so obviously good at the beginning.
There is no one secret. Doubtless it is partly connected to personality. Yet we can say some
things about it. Determination is a major part. The good teacher is determined that the child must
and shall learn. The rebellious and mischievous child senses that if he resists then he will be
opposing all the power, forces, and energy the teacher can command.
It is not merely determination. Tyrants have that, yet they are poor teachers. It is also
selflessness. The determination is for the good of the child, not just for the teachers good. A
good teacher tends to be an open and generous person.
Can such qualities be nurtured and developed? Determination is much related to conviction. A
true conviction is founded on a confidence in Scripture. Teachers with a clear sense of what is
right and wrong have a much easier task with discipline. They must possess the determination to
succeed as a teacher. If one sees that as his responsibility to God, then it gives him extra
incentive. It helps overcome one of the crucial problems of teachers: fear of public exposure.
Teaching involves a projection of oneself. As much as an actor on the stage, a teacher projects
himself into the public arena. Many teachers find such a projection hard to accomplish. Their
style is withdrawn and tentative.
If a man walks down the street shouting and talking very loudly, we note him as having a
problem. He is trying to draw attention to himself. If there is a fire and he walks down the street
calling out the warning in a subdued and tentative voice, we would also say he has a problem. An
extrovert is a bad teacher if his extroversion is selfishly motivated. His concern is himself and
not the children. An introvert may also be a bad teacher if the introversion has a selfish
motivation. He is then refusing to project his personality for fear of exposure to ridicule and
embarrassment.
Many of the other problems we have considered tardiness, disorganization, etc. stem from a
basic selfishness in the teacher. Other priorities, especially those which are personal, are more
important in his eyes.
Here we meet with spiritual problems. The answer lies in placing responsibility to God and
concern for the children above oneself. That can only come when the fact of Gods unselfishness
in giving his Son for us has taken control of us.

THE TEXTBOOK TEACHER
Few cooks today prepare everything starting from the most basic ingredients. There may be a
few who start with wheat and grind their own flour, make their own bread, tomato sauce, and so
on. Most make use to a greater or lesser extent of pre-prepared materials. At the other extreme to
the cook who starts with his own wheat is the one who simply heats frozen dinners bought in the
supermarket.
Similarly teachers vary in the extent to which they rely upon prepared and textbook material.
Some do little more teaching than telling the child the starting page in the textbook. Others may
do more teaching but have allowed the textbook to shape the curriculum, rather than using
textbooks as they fit into the curriculum.
One can sympathize with the teachers reliance on the textbook, especially when he is
inexperienced. Many teachers in Christian schools teach multiple-grade classes. That increases
the preparation time and organizational demands. In order to survive, a teacher may feel it
necessary to rely upon textbooks, at least for part of the course.
The problems of textbook reliance are connected to the lack of good Christian texts but they go
further. The textbook easily becomes a substitute for teaching given by the teacher himself. Then
the classroom lacks the personality and interest that is provided by a living teacher in interaction
with the class. A textbook may reinforce a teacher but a textbook cannot replace a teacher. There
is also the problem mentioned earlier of a lack of incentive for people to produce Christian texts.
If the Christian school teachers have become dependent upon the existing non-Christian or
superficially Christian texts, what incentive is there to produce Christian texts of good quality?
Given the demands upon teachers it is unreasonable to expect them to teach without textbooks.
However, one would hope to see a lessening of the dependence as the teacher becomes more
experienced. We require such independent teachers for the sort of curriculum which is
recommended in this book. It is a curriculum for which texts do not presently exist. Teachers
dependent upon textbooks will naturally be dismayed at that prospect. If we are to develop really
Christian curricula then we must become the masters of the textbooks, using them where
possible and yet controlling the course. Otherwise there will never be thoroughly Christian
curricula.

THE IMPERATIVE OF GROWTH
We cannot pretend that the task of being a Christian teacher is an easy one. Nobody starts as a
mature, wise, and experienced teacher. Even experienced teachers, if they are not stagnant, are
constantly re-evaluating what they are doing, and adjusting it. To expect instant perfection is
unreasonable and discouraging. What we should be expecting is growth. The teacher is like the
child. The child needs to see evidence that he is learning, that he is making progress. So the
teacher for his own encouragement needs to know that he has matured. A teacher with that
encouragement projects to the class the example and the enthusiasm of one who is also a learner.
This article is provided as a ministry of Third Millennium Ministries (IIIM). If you have a
question about this article, please email our Theological Editor. If you would like to discuss this
article in our online community, please visit our Reformed Perspectives Magazine Forum.

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The Poor Ye Alwuys Huve wlth You
On 07.30.11, In Pructlcul Theology,
Wlth the current economlc crlsls the poverty seems to be everywhere. Even ln the church. Why ure there so muny poor?
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1 Response to The Poor Ye Alwuys Huve wlth You
1. Calvin Studies says:
July 30, 2011 at 8:56 AM
Great questions. They make a GREAT sermon points. While I cant write a complete book here on giving and finances, I will address some of your points
briefly below.
Of course, there are several reasons for individuals being poor. We could simply say that some are in such a condition because of their individual sin(s).
We could get more specific and say it was because of their selfishness, spending habits, and hedonistic lifestyle, etc. However, for some they have not
sinned at all in this area. They are merely victims of the sinful world in which we live. Others are being tested like Job and I should add, many are acting
as Jobs sinning friends did in the midst of an economic downfall! So, the reasons may vary from person to person.
IMO, examining WHY people are in such and such a condition should be put somewhat on the proverbial shelf for a time when it comes to immediate
needs. There are many helps and groups to assist with the WHY financial counselors, etc. It is an important issue and one that needs to be addressed
with each individual (Gal 6:1-6, etc.). However, I mention the proverbial shelf, because IMO far too many are asking WHY for the wrong reason(s). For some
to sit back and say this one deserves to feed their kids this week and that one does not deserve to is ungodly! This happens even in the church. Yet
Paul says in Romans 5:8, But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Meaning no disrespect to Christ,
Jesus gave His stuff when we were YET SINNERS, how much more should we be willing to give our STUFF when others may or may not be sinning
financially? Why do we expect the poor to get their finances in order before we assist them? Does the church today know what mercy and grace really
means?
We could ask WHY the church acts as they do in all this? Why does the church merely act as a business? Being a business is not necessarily bad in most
cases very good. However, when it interferes with Kingdom business it is. THY Kingdom come, THY will be done are the words the church should be
heeding to NOT the churches business will be done! The church has not and does not always properly represent Gods perspective on things, has it?
Should people have to go thru a laundry list of accountability items before they get $$$ from a church just to feed their families for a few days? Yes,
churches are taken advantage of at times, but IMO many are taking advantage of Gods people by making it too difficult to qualify for funds. I know of one
case where a person needing immediate funds sent at least 12 e-mails (from the public library), had to appear before a committee, and then the church
gave them a mere $100.00 a week later. By then it was too late the needy family with three children was on the street kicked out of their apartment. To
make matters even worse they were regular members (4 years) of the church in question!!! A week later the mother was in jail because she did not
properly care for her children get this she was providing no shelter for them. The children were shipped off to foster care. What hypocrisy! The Good
Samaritan (Luke 10:29ff) was not in bondage to such evil reasoning! He even helped his enemy when he was down and out! If it were possible, the church
deserves to be arrested in such cases!
Others are thinking their churches are taking care of the poor (they are NOT doing enough) and shrinking in their own individual responsibilities to the
poor. First, they are not tithing and so churches are not meeting their respective budgets, so they could help more. Second, they tell the poor they meet in
their respective journeys to go to the Good Samaritan Church or Good Samaritan Organization, instead of being Good Samaritans themselves! Remember
the Good Sanitarian was a person NOT a group, NOT a committee, NOT a board. Even the owner of the motel helped out in the Good Sanitarians case
giving seemed to be individually contagious. Has the church inculcated itself in this area with so many business principles that they cant catch something
good like obedience to God? We are missing Gods best by not giving and by not helping. In reality, WE REALLY DO NOT CARE. The church is merely
passing by on the other side of the road. REPENT!
The church at present should be more concerned about helping both its members and their communities where they serve, et. al. People from every
occupation are in IMMEDIATE need of food, clothing, and shelter. The church needs to be less of a business here. Instead of saying (1) appear HERE before
this board and (2) bring your documents of proof of need HERE, they simply need to say HERE is your food, clothing, and shelter. Being less of a business
and more of a person like Jesus (the church is His body!!! a Person THE PERSON) may help many churches get back on the right track?
While I know of many churches that attempt to assist others, I know of only a few individual Christians that attempt to assist others in time of need.
Needless to say, things could be GREATLY improved. Many rich in the church have considerable wealth that has been given to them to share not hoard.
Families of two with five vehicles, three boats, a motor home, a summer home, a winter cottage, and 75K stereo systems, (not including their video
system(s)), have room to grow in caring for the poor even if they are already giving considerably to them! REPENT!
Deut. 15:7-8 states, If anyone is poor among your fellow Israelites in any of the towns of the land the LORD your God is giving you, do not be hardhearted
or tightfisted toward them. Rather, be openhanded and freely lend them whatever they need
and
Prov. 17:5 states, He who mocks the poor shows contempt for their Maker; whoever gloats over disaster will not go unpunished.
and
Jesus states in Matthew 26:11, The poor you will always have with you, but you will not always have me
Moses says, There should be no poor among you, in Deuteronomy 15:4. This should be the goal of every Christian. This should be the goal of every
congregation. This claim is followed by the reason why this is so. For in the land the Lord your God is giving you to possess as your inheritance, he will
richly bless you. The land that God is going to give Israel has more than enough for everyone. There are to be no poor because there will be enough. And
more than enough. For the Lord your God will bless you as he has promised, and you will lend to many nations but will borrow from none (Deut. 15:6). So
what happened to the church between Deut. 15 and Matt 26? The church is simply revealing its sin, selfishness, and depravity!!! REPENT.
As can be seen above, the Bible states that there should be no poor among you, and then we are given instructions as to what to do if there is a poor
person. Moses did not get it confused! The church has failed at this point. YOU and I as individuals have failed at this point! Not because Gods Promised
Land failed to provide, but because WE are not faithful to God, or to each other. The church has failed to believe and obey God!
Today it is a known fact that there is enough agricultural production to feed every person on the planet and still have a surplus. Yet people are dying of
hunger. People in our own churches are hungry! Others are homeless! WHY? It is not that Gods planet cannot provide; it is that WE do not follow Gods
commands. Get real: WE neither love God nor love our neighbors when it comes to our money (PS: it is really His money it is just on temporary loan to
us). REPENT!
Gods world is productive enough to meet the needs of all. Moreover, human beings created in the image of God are creative and productive enough to
make it so. Yet the sin in the human heart and the curse of a fallen creation means that WE are not being all WE could be. Could of, should of Even
though God desires and commanded His church that there should be no poor, He also knew that there would always be poor people as long as there are
sinful people (YOU and I) in the world. Jesus statement about the poor always being with us is intended to shame US you and I to remind US that this is
a true statement only because WE have failed. Jesus never intended to justify tolerance for the presence of poor people in the land.
What can we conclude from all this? While a lot more could be said,
First, Jesus was not excusing the presence of poor among us. He knew full well that His Father provides more than enough through His creation. Jesus
was reminding us, with some considerable irony that the poor are here because we have failed to keep Gods commands.
Second, the real lesson from Deuteronomy is that unrighteousness (1) of those who are not poor and (2) of the poor themselves is the cause of poverty.
There is sin on BOH sides of the proverbial coin. At the most fundamental level, sin distorts our relationships with God, with each other, and with our
world. As a result we have poverty, racism, wars, and other expressions of injustice. Poverty was and is not part of Gods best for us.
Third, our response to the poor is to be openhanded. Moreover, we are to enjoy sharing what God has given us. Give generously to him [the poor] and do
so without a grudging heart. (Deut. 15:10).
Fourth, the church need a kick(s) in the proverbial pants. REPENT. Christians it is time to get off our duffs and start sharing our stuff! Forget about the
rewards for doing it for a change Just DO IT.
Comments regarding this answer will be accepted only after the commenter gives sufficient proof and appears before a committee, that they have given at
least $10,000 (in US funds) of aid to the poor in the last 30 days. Yes, this is meant to be a joke. But it is not funny is it?
Answer by: Joseph R. Nally, Theological Editor, on behalf of the staff at IIIM.

%lble Survey
Course Descrlptlon
Sometlmes even Chrlstluns who ure relutlvely muture ln the Splrlt luck u buslc understundlng of the overurchlng messuge und content of Scrlpture.
They know whut the %lble teuches ubout muny dlfferent toplcs. %ut they do not know how these toplcs relute to the fundumentul worldvlew of the
%lble, und to the blg plcture or metunurrutlve of the Old und New Testuments. And they do not know how euch purt of Scrlpture contrlbutes to thls
metunurrutlve.
%ut when bellevers come to understund the muln story of the %lble, muny of the thlngs they prevlously knew come lnto cleurer focus. And muny of
the thlngs thut they used to flnd confuslng begln to muke sense. And when they reullze how euch purt of the %lble contrlbutes to thls meunlng, they
ure better prepured to use the whole %lble ln thelr Chrlstlun llves und mlnlstrles.
Course Gouls
y Orlent vlewers to the overurchlng messuge of Scrlpture.
y Introduce the vurlous genres of llteruture ln the %lble.
y Summurlze the structure, content, orlglnul meunlng und modern uppllcutlon of euch book.
Component Serles
y %lble Survey conslsts of four serles, for u totul of 16 lessons. Euch lesson ls upproxlmutely 90-mlnutes long.
y .lngdom, Covenunts & Cunon of the Old Testument (currently uvulluble)
y The %ooks of the Old Testument (ln productlon)
y .lngdom, Covenunt & Cunon of the New Testument (scheduled for productlon)
y The %ooks of the New Testument (scheduled for productlon)

Technlcul Detulls
How ls the currlculum structured?
y curriculu
m
y discipline
y course
y series
y lesson
9ldeo lessons ure grouped lnto serles. Serles ure grouped lnto courses. Courses ure ussocluted wlth one unother ln dlsclpllnes. Collectlvely,
the dlsclpllnes comprlse thecurrlculum.
Thls reflects the wuy un uctuul semlnury trudltlonully structures lts courses. Typlcully, u degree progrum requlres students to study severul dlfferent
dlsclpllnes. Accordlngly, lt offers courses wlthln euch dlsclpllne. Courses ure conducted by un lnstructor who provldes multlple serles of lectures or
lessons on speclflc toplcs.
How ls the currlculum used?
Schools, teuchers, students, und other groups or lndlvlduuls muy obtuln und lmplement serles ln uny fushlon they choose. 9urlous serles wlthln the
currlculum huve been used successfully for muny yeurs by semlnurles, %lble schools, educutors, churches, mlsslonurles, und students.
Thlrd Mlllennlum Mlnlstrles ls worklng to complete serles und
courses uccordlng to our pro|ected currlculum outllne. Users of the currlculum muy deslgn thelr own courses of study by grouplng serles ln
dlfferent wuys to produce dlfferent courses, und by supplementlng or ulterlng the currlculum wlth other muterluls.
Thlrd Mlllennlum Mlnlstrles ls u publlsher, not un educutlonul lnstltutlon. We do not conduct courses wlth students, und we do not offer degrees.
Credlt Hours
A typlcul credlt hour ln un uccredlted semlnury conslsts of ut leust 10 clussroom hours. Clussroom hours, ln turn, commonly conslst of lnstructlon,
dlscusslon, testlng, breuks, etc.
Thlrd Mlllennlum Mlnlstrles currlculum ls deslgned to repluce these clussroom lnstructlon hours wlth vldeo lnstructlon thut ls roughly equlvulent to
the reul-tlme lnstructlon offered over the course of u semeseter ln u typlcul clussroom.
%ecuuse our vldeos ure tlghtly scrlpted, euch vldeo hour contulns upproxlmutely two to three tlmes the content of un uveruge llve clussroom hour.
Thus, schools lmplementlng the currlculum muy determlne to offer uddltlonul credlt, or to requlre less work outslde the clussroom.
Degree Equlvulent
The currlculum ls deslgned to be completed und lmplemented ln three stuges. u 27-credlt certlflcute, u 54-credlt M.A, und u 67.5-credlt ucudemlc
M.Dlv. core. It lncludes courses ln Old Testument, New Testument, theology, pructlcul theology, und church hlstory.
Thls content ls sultuble to u blbllcul studles degree, but lt cun ulso serve us the busls for u theologlcul studles degree. The M.Dlv. ucudemlc core ls
deslgned to be uugmented wlth pructlcum courses und lubs by locul schools to creute three-yeur Muster of Dlvlnlty progrum. Educutlonul
lnstltutlons muy ulso choose to lncorporute lndlvlduul serles lnto thelr own courses, or to lncoporute lndlvlduul courses lnto thelr own currlculum.
The currlculum ls deslgned for use by uccredlted lnstltutlons. All feutured teuchers ure semlnury professors from fully uccredlted semlnurles. The
totul multlmedlu hours ure sufflclent to quullfy for the credlt llsted. For use ln uccredlted settlngs, these lessons would typlcully be uccompunled by
wrltten usslgnments, dlscusslons und testlng. Study guldes thut uccompuny multlmedlu lessons outllne und fucllltute usslgnments und dlscusslons.
Whut ls the current stutus of the currlculum?
The currlculum ls u work ln progress. Serles ure mude uvulluble us soon us they ure completed. Thlrd Mlllennlum Mlnlstrles untlclputes completlng
the currlculum ln Engllsh ln the next elght to ten yeurs.
The course descrlptlons ln the pro|ected currlculum outllne llst serles und lessons thut ure currently uvulluble. Avulluble serles und lessons ure ulso
llsted ln our eStore und on our downloud lessons puge.
See our progress report for other detulls.

Currlculum Overvlew
Thlrd Mlllennlum Mlnlstrles ls u publlsher, not un educutlonul lnstltutlon. We do not conduct courses wlth students, und we do not offer degrees. It
ls our goul to provlde our currlculum to school und other leurnlng communltles. To thut end, Thlrd Mlllennlum Mlnlstrles currlculum ls u work ln
progress thut wlll be completed ln three stuges.
Stuge 1 Certlflcute
A 27-credlt 1-yeur currlculum sultuble for u certlflcute ln Chrlstlun mlnlstry.
Stuge 2 M.A.C.M.
A 27-credlt uddltlon to the certlflcute currlculum to form u 54-credlt 2-yeur currlculum sultuble for un M.A. ln Chrlstlun mlnlstry.
Stuge 3 M.Dlv. core
A 13.5-credlt uddltlon to the M.A. currlculum to round out the 2.5-yeur ucudemlc core of un M.Dlv. progrum. Semlnurles wlll be uble to udd thelr
own pructlcum und lunguuges courses to thls core to creute thelr own 3-yeur M.Dlv. progrums.
%elow ls our pro|ected currlculum. Courses (e.g., %lble Survey) ure dlvlded lnto thelr constltuent multlmedlu serles (e.g., .lngdom, Covenunt &
Cunon of the Old Testument). Serles thut ure currently uvulluble ure llnked to detulled descrlptlons. Courses thut contuln currently uvulluble serles
llnk to course descrlptlons
Certlflcute ln Chrlstlun Mlnlstry (27 credlts)
y %lble Survey 1 (2.5 credlts)
y .lngdom, Covenunts & Cunon of the Old Testument
y .lngdom, Covenunt & Cunon of the New Testument
y Hermeneutlcs 1 (4 credlts)
y He Guve Us Scrlpture
y He Guve Us Storles
y He Guve Us Prophets
y The Pentuteuch 1 (1.5 credlts)
y The Prlmevul Hlstory
y Futher Abruhum
y The Gospels & Acts (3 credlts)
y The Gospels
y The %ook of Acts
y The Puullne Eplstles 1 (3 credlts)
y The Heurt of Puuls Theology
y Puuls Prlson Eplstles
y The Generul %ooks 1 (1 credlt)
y The %ook of Revelutlon
y Introductlon to Theologlcul Studles (4 credlts)
y %ulldlng Your Theology
y %ulldlng Systemutlc Theology
y %ulldlng %lbllcul Theology
y %uslc Chrlstlun Doctrlne (5 credlts)
y The Apostles Creed
y We %elleve ln Jesus
y The Meuns of Gruce
y Chrlstlun Ethlcs 1 (3 credlts)
y Muklng %lbllcul Declslons
M.A.C.M (27 uddltlonul credlts)
y %lble Survey 2 (2.5 credlts)
y %ooks of the Old Testument
y %ooks of the New Testument
y %lbllcul Hermeneutlcs 2 (2 credlts)
y He Guve Us Poetry
y He Guve Us Letters
y The Pentuteuch 2 (2 credlts)
y The %ooks of Moses
y The Hlstorlcul %ooks (2 credlts)
y The Deuteronomlc Hlstory
y The Chronlstlc Hlstory
y The Poetlc %ooks (2 credlts)
y The %ook of Psulms
y Poetry und Wlsdom
y The Prophetlc %ooks (3 Credlts)
y The Mu|or Prophets
y The Mlnor Prophets
y The Puullne Eplstles 2 (2 credlts)
y The %ook of Romuns
y Puuls Pustorul Eplstles
y The Generul %ooks 2 (1 credlt)
y The Generul Letters
y Intermedlute Chrlstlun Doctrlne 1 (3.5 credlts)
y The Doctrlne of God
y The Doctrlne of Humunlty
y The Doctrlne of Sulvutlon
y The Doctrlne of the Church
y Introductlon to Hlstorlcul Studles (1 credlt)
y Introductlon to Church Hlstory
y Hlstory of the Reformutlon 1 (2 credlts)
y Eve of the Reformutlon
y The Reformutlon ln Germuny
y The Reformutlon ln Swltzerlund
y The Reformutlon ln Genevu
y Chrlstlun Ethlcs (4 credlts)
y Gods Luw
y Lovlng God
y Lovlng Our Nelghbor
M.Dlv. Core (13.5 uddltlonul credlts)
y %lbllcul Crltlclsm (1 credlt)
y Survey of Hlgher Crltlclsm
y Intermedlute Chrlstlun Doctrlne (.5 credlt)
y The End Tlmes
y Hlstory of Phllosophy und Chrlstlun Thought (1 credlt)
y Survey of Phllosophy und Chrlstlun Thought
y Anclent und Medlevul Church Hlstory (2 credlts)
y Eurly Church Hlstory
y Medlevul Church Hlstory
y Hlstory of the Reformutlon (2 credlts)
y The Reformutlon ln Scotlund
y The Reformutlon ln Hungury
y The Anubuptlsts
y The Reformutlon ln Englund
y The Reuctlon to the Reformutlon
y Modern Church Hlstory (2 credlts)
y Denomlnutlonullsm
y Seculurlzutlon
y Evungellcullsm
y Apologetlcs (2 credlts)
y Every Thought Cuptlve
y Worshlp (1 credlt)
y Theology of Worshlp
y Llturgles
y Mlsslons (1 credlt)
y Theology of Mlsslons
y Evungellsm (1 credlt)
y Theology of Evungellsm

Our Mlsslon

Wonderlng whut Thlrd Mlllennlum ls ull ubout? Our mlsslon ls slmple und fur reuchlng, pructlcul und ucudemlc, locul und globul. Heres whut we
ure dolng.
Mlsslon Stutement
Our mlsslon ls to prepure Chrlstlun leuders to leud u trunsformutlon of the world lnto Gods .lngdom by provldlng %lbllcul educutlon, for the world,
for free.
Our top prlorlty ls to spreud the wlll of God to every corner of the eurth through the gospel of Chrlst. So, Thlrd Mlllennlum ls prepurlng un ln-depth
%lbllcul educutlon for Chrlstlun leuders uround the world ln thelr lunguuges, for thelr lunds, und ubsolutely free.
Our mlsslon ls belng fulfllled ut thls very moment. D9D, onllne streumlng, rudlo, T9 broudcust we do lt ull.
Our Story
Thlrd Mlllennlum wus envlsloned by Junle Plllow us she cume to reullze thut Chrlstlun leuders uround the world needed to be trulned ln thelr own
lunds. Wlth the help of Dr. Rlchurd Prutt und u number of others who shured her vlslon, Thlrd Mlllennlum wus luunched ln 1997 to creute
multlmedlu currlculum for Chrlstlun leuders everywhere.
Toduy Thlrd Mlllennlum employs u teum of over 20 full-tlme employees und over 16 trunslutors from uround the world. We focus on flve turget
lunguuges. Engllsh, Arublc, Mundurln Chlnese, Russlun, und Spunlsh. These lunguuges cover 42 percent of the worlds populutlon. Our muterluls
ure ulso trunsluted lnto other lunguuges lncludlng, Fursl (Irun), Turklsh, French, Mongollun, severul Afrlcun Arublc dlulects, Amhurlc (Ethloplu),
Hlndl, und severul other lunguuges of Indlu.

The Need
Just lmuglne the klnds of troubles thut come when Chrlstlun leuders know llttle ubout the Scrlptures. %ut where the church ls growlng qulckly, there
ure very few well-prepured men und women to leud Gods .lngdom. %y the yeur 2050 more thun hulf of the worlds Chrlstluns wlll llve ln Russlu,
Lutln Amerlcu und Afrlcu. %etween 80 und 100 mllllon Chrlstluns llve ln Chlnu toduy. Chrlstlun mlnorltles ure growlng throughout Musllm nutlons ln
the Mlddle Eust und ulong the Puclflc Rlm. %ut ut leust two mllllon functlonlng pustors outslde of North Amerlcu do not huve %lbllcul und
theologlcul educutlon. Thls ls u blg problem.
In the pust, we trled to solve thls problem ln these wuys.
1) %rlng Leuders to the West
%ut only 10% of these leuders return to thelr homelunds ufter completlng thelr studles und we rob Chrlstluns ln other lunds of some of thelr best
leuders.
2) Send Mlsslonurles to Teuch
%ut toduy mlsslonurles only stuy on the fleld un uveruge of 5 yeurs und lt tukes severul yeurs |ust to leurn the lunguuge und culture.
3) %ulld Semlnurles
%ut lt ls estlmuted thut thls would tuke un uddltlonul 15 bllllon mlsslon dollurs euch yeur .
Solutlon
Trudltlonul strutegles ure lmportunt und should contlnue, but the need ls fur too greut. Thlrd Mlllennlum works wlth trudltlonul efforts, but ulso hus u
new wuy of meetlng the urgent need for well-trulned leuders throughout the world.
We ure suturutlng the globe wlth u multlmedlu, Musters level educutlon for Chrlstlun leuders. Our lessons ure used through prlnt, uudlo, the lnternet,
D9D vldeo, us well us rudlo und televlslon sutelllte broudcust
In our duy could there be unythlng more lmportunt thun %lbllcul educutlon, for the world, for free?
Accountublllty
Thlrd Mlllennlum ls non-proflt und ls recognlzed by the IRS us u 501(c)(3) corporutlon. We depend on the generous, tux-deductlble contrlbutlons of
churches, foundutlons, buslnesses und lndlvlduuls.
Thlrd Mlllennlum ls overseen by our bourd of dlrectors who ure splrltuully und professlonully quullfled clergy und lulty. You cun get to know the
members of our bourd on the teum puge.
Thlrd Mlllennlum ls u member of the Evungellcul Councll for Flnunclul Accountublllty (ECFA) und meets thelr stundurds for best pructlces. ECFAs
stundurds focus on bourd governunce, flnunclul trunspurency, lntegrlty ln fund-rulslng, und proper use of resources.
Thlrd Mlllennlums productlon ls hlghly cost-effectlve. Other studlos churge S3,000 to S6,000 per flnlshed mlnute for the quullty of vldeo we
produce. We muke professlonul quullty, educutlonul vldeos ln Engllsh for only S275 per mlnute. Other lunguuges cost u mere S75 per mlnute.
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Building Biblical Theology

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Third Millennium Ministries' mission is to

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